Numbers 24:16
the prophecy of one who hears the words of God, who has knowledge from the Most High, who sees a vision from the Almighty, who bows down with eyes wide open:
Sermons
Balaam and BalakD. C. Hughes, M. A.Numbers 24:10-19
Worldly Profit Should not Withdraw Us from Christian DutiesW. Attersoll.Numbers 24:10-19
The Star Out of Jacob and the Scepter Out of IsraelD. Young Numbers 24:15-25














The final prophecy, unsolicited by Balak, which indeed he would have been glad to stop, goes far beyond the concerns of his kingdom and his reign. It stretches over an ever-widening extent of space and time. As long as there is any Moab kind of nation to be destroyed, Israel must continue to prevail'. The kingdoms of this world not only will become the kingdoms of our Lord and of his Christ, but no other conclusion is easily conceivable. The power by which Israel conquers one enemy enables it to conquer all; and the disposition which leads it against one enemy must lead it against all. It will again and again be attacked, and must defend where it is attacked. It must expand by the ever-strengthening life within. The more it grows, the more room it will require, until at last the kingdoms of the world become its own. Notice -

I. THE ADVANCE IN THIS PROPHECY UPON THE PRECEDING ONE, AS SHOWN BY THE DIFFERENT FIGURE EMPLOYED. The lion destroys, and that most effectually, but he can do nothing more than destroy. The horse or the ox will draw the cart, and thus serve constructive purposes. Even the tiniest bird can build its compact and symmetrical nest, but the lion can do nothing save destroy. You may cage it and curb its savage propensities a little, but it is not tamed; the lion-nature is there, and the smallest taste of blood will cause it to burst forth in all its fury. The lion being thus a destroyer, and nothing but a destroyer, it is needful to present Israel as able to do more - able to destroy in order that there may be room for the construction of something more worthy to endure. It does not become God to stay the current of prophecy with a menace of dreadful destruction as the last word, and so he makes Balaam to speak of the star and the scepter. The lion, as it rages about, can make a solitude; it can take away wickedness by taking away all wicked men; but a solitude is not a kingdom. The true kingdom of God is only gained when he gets willing hearts. The destruction which is spoken of with such energy and almost fierceness of illustration is for the purpose of completely taking away the evil out of human society, so that only the good may remain to serve and glorify the Maker of mankind.

II. THE SIGNIFICANCE OF THE STAR, AS INDICATING THE METHOD IN WHICH GOD WILL WORK TO CONQUER EVIL AND ESTABLISH GOOD. The star, it is said, is mentioned here as the symbol of governing power, according to the astrological notions of antiquity. It is further said that the joining of the scepter with the star shows that authority and supremacy are the main things to be indicated by the mention of the star. Certainly the prophecy is full of the idea of supremacy and authority; but if this idea was the only thing to be considered, the mention of the scepter would be enough. The star is a symbol of power, but it is also a symbol of many great realities besides. Let us ask not only why the scepter is joined with the star, but why the star is joined with the scepter. The very first thing that a star indicates is light. God will establish his rule by sending the Star out of Jacob to rise in the darkness. Christ, the fulfillment of the star, has come a light into the world, a rival to-existent lights, and destined to outshine them all. He is a light ever protesting against the darkness, not comprehended by it, not swallowed up and lost in it. Rejoice in this, that the Star out of Jacob is inaccessible to the meddling of those who hate its inconvenient revelations. Christ comes to destroy, and at the same time to construct by letting light in upon all dark, idolatrous chambers and all self-deceiving hearts. The light is from him who knows what is in man, his wickedness, his weakness, and his wants. He brings reality where others only bring appearance. He brings truth where they, even in their very sincerity, bring error. There is no room for a Balaam in his kingdom. The Demas who makes a few steps within soon retreats from a light far too trying for the darkness of his heart. Notice, further, that the light of the star is in some respects more significant of the work of Christ than would be the light of the sun. We must have a figure which will keep before us both the light and the darkness. To us, individually, Christ may be as the sun (and may he be!), filling our hearts with light. We know, alas, that he is far from being a sun to many. Their light is still darkness, but the Star of Bethlehem shines in the firmament, waiting for the hour when in humility they may betake themselves to it. After all the search for truth, and whatever knowledge may be gained, there is still the sense of incompleteness; the knowledge stops with the intellect; it does not find its way to enlighten and comfort the whole heart. We can by no means dispense with the Star out of Jacob, the Star that shines from every page of the Scriptures.

III. THE SIGNIFICANCE OF THE SCEPTRE, AS INDICATING THE REALITY OF THE DOMINION. The scepter is that of Christ's truth, wielded with all the power of God's Holy Spirit. We must have much assurance, not only of the illumination that comes from Christ, but of the consequent actual illumination in accepting human hearts. We must ever be ready in our approaches to God to say, "Thine is the kingdom and the power. Thine is not only the rightful authority, but also the actual authority." What is a more offensive sight than a merely nominal submission to Christ? How soon it becomes evident to the discerning eye that there is an utter want of harmony! Those who are really Christ's subjects soon justify their loyalty by the commotion they make among the accepted customs and traditions of the world. There is a sense in which they may covet often to hear the word, "They that have turned the world upside down have come hither also." As we read the acts of the Apostles, we feel that there was not only a new teaching being diffused among men, but, above all things, a new power. It was not only fresh thought they brought to men, but a new and gladdening life.

IV. THE SIGNIFICANCE OF THE MANY NATIONS REFERRED TO, AS INDICATING THE EXTENT AND COMPLETENESS OF THE DOMINION. The details connected with each nation have of course their peculiar significance, but the significance of the details is not quite so clear as that of the great common element which runs through them all. All the details point forward to a time when the Star out of Jacob shall outshine the star out of every other nation, when the Scepter out of Israel shall break every other scepter. The kingdoms of the world are to fall - the kingdoms of mammon, of pleasure, of unbelief in Christ, of science falsely so called, of rationalism, of atheism, of individual self-assertion. These are kingdoms that now stretch their authority far and wide, in all continents, and in all ranks of men, and many are subjects of more than one of the kingdoms. In the kingdoms of this world it is largely true that there is neither Jew nor Greek, bond nor free, male nor female. The Star out of Jacob then has a large work to do in subduing and transforming the many and mighty kingdoms of this world. And all the glorious burden of prophecy heaves and swells with the emphatic assurance that he will do it. The day is to come when we shall all learn that to be king over one's own nature is more than to sway the most populous and wealthy territory among men. Then indeed will the description," King of kings, and Lord of lords," fully apply, when God in Christ Jesus reigns over kings and lords such as these. The cry concerning man will no longer be,

"Lord of himself, that heritage of woe!"

but, lord of a heritage reclaimed, purified, and made docile by the work of Jesus as he inspires in the breast every loving, righteous, and truthful motive. - Y.

Balak's anger was kindled against Balaam.
I. THE CAUSE OF BALAK'S ANGER. That Balaam had not fulfilled the terms of his contract (vers. 10, 11).

1. Consider the reason and nature of the contract. Urgency of case. Great reputation of Balaam.

2. Consider the position and reputation of Balaam.

(1)He is called a prophet (2 Peter 2:16).

(2)God held communication with him (Numbers 22:9, 12, 20, 31; Numbers 23:4, 5).

(3)He was also a warrior-chief (Numbers 31:8).

(4)He was a man of high gifts of intellect and genius, besides having a knowledge of the true God.

3. Consider how Balaam had failed in his contract (Numbers 23; Numbers 24:1-9).

II. BALAAM'S SELF-JUSTIFYING ANSWER (vers. 12, 13).

1. Was it true? Yes (Numbers 22:13-18).

2. If true, why did he leave home? He loved money (2 Peter 2:15).

3. If God Commanded him to go (Numbers 22:20), why was he blamed for going (Numbers 22:22)?(1) God's permission was based upon Barnum's strong desire to go. God gave him up to his own lust.(2) God's displeasure arose from the fact that Balaam was so determined to go and do that which he was told he must not do. Sinners must not think that their sin is any the less odious because God permits it.

III. BALAAM'S PARABLE (vers. 14-19).

1. The situation.(1) Behind him lay the vast expanse of desert extending to his native Assyria.(2) On his left the red mountains of Edom and Seir.(3) Immediately below him lay the vast encampment of Israel.(4) Beyond them, on the west of Jordan, rose the hills of Palestine — the promised land.

2. The parable.(1) The condition of the prophet when he had the vision (ver. 16).(2) The leading subject of the parable — the mighty and glorious King of Israel.

(a)The prophet sees Him in person.

(b)He is able to distinguish His nationality.

(c)He sees Him as a mighty conqueror.(3) That this refers to Christ is clear to any one who accepts the testimony of God's Word.Lessons:

1. God intrusts superior talents to men who may abuse them.

2. One besetting sin may be enough to dim the most splendid abilities and destroy the most brilliant reputation.

3. Balaam's failure to curse Israel is a significant type of the fact that he whom God hath blessed can no man curse.

(D. C. Hughes, M. A.)

Spake I not also to thy messengers.
Matters of profit must not carry us beyond our calling, we must not pursue them when we have no warrant to desire them. A notable example hereof we have in Gideon, he had a kingdom offered unto him; for the men of Israel said unto him, "Reign thou over us, both thou and thy son, and thy son's son." He saw no calling from God and therefore refused it, and betook himself to a private life, saying (Judges 8:22, 23). The like we see in our Saviour Christ, He refused to be made a temporal king (John 6:15). We see the disciples of Christ left all, and neglected the service of themselves, and the seeking of their own benefit for the service of God (Matthew 19:27). Whereby we see that albeit profits be in time and place to be looked after, yet we must all look to have our warrant in seeking for them. The reasons remain to be considered, to enforce this truth, and to gain our affections to the embracing of it.

1. For, first, by too much following the profits of this life, we may lose a greater profit. If we should win the world, and lose our souls; if we should catch the riches of this life, and crack ,the peace of a good conscience, it would prove in the end a small gain unto us.

2. Secondly, the things of this life serve only for a season. The hope that we have is this — we look for a kingdom. We cannot have a heaven in this life, and another in the life to come.The uses come now to be stood upon.

1. First, we see it is a dangerous bait to be in love with the world.

2. Secondly, we see that our own private respects are not the chief things that we must respect, but seek a sanctified use of the blessings of this life, and a warrant to our consciences for the right using of them. These blessings of God become curses unto us unless we use them lawfully.

3. Lastly, this doctrine serveth to reprove those that esteem earthly things above heavenly, and mind their profits more than their salvation. These invert the course of nature and turn all things upside down, they set the earth above the heavens, and thrust down the heavens beneath the earth. This is like that confusion and disorder which the wise man speaketh of (Ecclesiastes 10:6, 7).

(W. Attersoll.)

People
Agag, Amalek, Asher, Ashur, Balaam, Balak, Beor, Eber, Jacob, Kenites, Kittim, Moses, Seir, Sheth
Places
Amalek, Asshur, Edom, Egypt, Kain, Kittim, Moab, Peor, Seir
Topics
Affirmation, Almighty, Ear, Fallen, Falleth, Falling, Falls, Heareth, Hearing, Hears, Knoweth, Open, Opened, Oracle, Prostrate, Ruler, Saying, Sayings, Says, Sees, Trance, Uncovered, Vision, Yet
Outline
1. Balaam, leaving divinations, prophesies the happiness of Israel
10. Balak, in anger, dismisses him
15. He prophesies of the Star of Jacob, and the destruction of some nations

Dictionary of Bible Themes
Numbers 24:16

     5841   ecstasy

Numbers 24:15-24

     1421   oracles

Library
While Antony was Thus Speaking all Rejoiced; in Some the Love of virtue Increased...
44. While Antony was thus speaking all rejoiced; in some the love of virtue increased, in others carelessness was thrown aside, the self-conceit of others was stopped; and all were persuaded to despise the assaults of the Evil One, and marvelled at the grace given to Antony from the Lord for the discerning of spirits. So their cells were in the mountains, like filled with holy bands of men who sang psalms, loved reading, fasted, prayed, rejoiced in the hope of things to come, laboured in alms-giving,
Athanasius—Select Works and Letters or Athanasius

The Messianic Prophecies in the Pentateuch.
In the Messianic prophecies contained in Genesis we cannot fail to perceive a remarkable progress in clearness and definiteness. The first Messianic prediction, which was uttered immediately after the fall of Adam, is also the most indefinite. Opposed to the awful threatening there stands the consolatory promise, that the dominion of sin, and of the evil arising from sin, shall not last for ever, but that the seed of the woman shall, at some future time, overthrow their dreaded conqueror. With the
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Elucidations.
I. (Princes and kings, [154]p. 13.) How memorable the histories, moreover, of Nebuchadnezzar [1609] and his decrees; of Darius [1610] and his also; but especially of Cyrus and his great monumental edict! [1611] The beautiful narratives of the Queen of Sheba and of the Persian consort of Queen Esther (probably Xerxes) are also manifestations of the ways of Providence in giving light to the heathen world through that "nation of priests" in Israel. But Lactantius, who uses the Sibyls so freely, should
Lactantius—The divine institutes

The Jewish Dispersion in the West - the Hellenists - Origin of Hellenist Literature in the Greek Translation of the Bible - Character of the Septuagint.
When we turn from the Jewish dispersion' in the East to that in the West, we seem to breathe quite a different atmosphere. Despite their intense nationalism, all unconsciously to themselves, their mental characteristics and tendencies were in the opposite direction from those of their brethren. With those of the East rested the future of Judaism; with them of the West, in a sense, that of the world. The one represented old Israel, stretching forth its hands to where the dawn of a new day was about
Alfred Edersheim—The Life and Times of Jesus the Messiah

Thoughts Upon the Appearance of Christ the Sun of Righteousness, or the Beatifick vision.
SO long as we are in the Body, we are apt to be governed wholly by its senses, seldom or never minding any thing but what comes to us through one or other of them. Though we are all able to abstract our Thoughts when we please from matter, and fix them upon things that are purely spiritual; there are but few that ever do it. But few, even among those also that have such things revealed to them by God himself, and so have infinitely more and firmer ground to believe them, than any one, or all their
William Beveridge—Private Thoughts Upon a Christian Life

The Plan for the Coming of Jesus.
God's Darling, Psalms 8:5-8.--the plan for the new man--the Hebrew picture by itself--difference between God's plan and actual events--one purpose through breaking plans--the original plan--a starting point--getting inside. Fastening a Tether inside: the longest way around--the pedigree--the start. First Touches on the Canvas: the first touch, Genesis 3:15.--three groups of prediction--first group: to Abraham, Genesis 12:1-3; to Isaac, Genesis 26:1-5; to Jacob, Genesis 28:10-15; through Jacob,
S. D. Gordon—Quiet Talks about Jesus

Eastern Wise-Men, or Magi, visit Jesus, the New-Born King.
(Jerusalem and Bethlehem, b.c. 4.) ^A Matt. II. 1-12. ^a 1 Now when Jesus was born in Bethlehem [It lies five miles south by west of Jerusalem, a little to the east of the road to Hebron. It occupies part of the summit and sides of a narrow limestone ridge which shoots out eastward from the central chains of the Judæan mountains, and breaks down abruptly into deep valleys on the north, south, and east. Its old name, Ephrath, meant "the fruitful." Bethlehem means "house of bread." Its modern
J. W. McGarvey—The Four-Fold Gospel

The Birth and Early Life of John the Baptist.
(Hill Country of Judæa, b.c. 5.) ^C Luke I. 57-80. ^c 57 Now Elisabeth's time was fulfilled that she should be delivered; and she brought forth a son. 58 And her neighbors and her kinsfolk heard that the Lord had magnified his mercy towards her [mercy in granting a child; great mercy in granting so illustrious a child] ; and they rejoiced with her. 59 And it came to pass on the eighth day [See Gen. xvii. 12; Lev. xii. 3; Phil. iii. 5. Male children were named at their circumcision, probably
J. W. McGarvey—The Four-Fold Gospel

Appendix xii. The Baptism of Proselytes
ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. Our present remarks will be confined to the Baptism of Proselytes. 1. Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh (sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant).
Alfred Edersheim—The Life and Times of Jesus the Messiah

Jesus Makes his First Disciples.
(Bethany Beyond Jordan, Spring a.d. 27.) ^D John I. 35-51. ^d 35 Again on the morrow [John's direct testimony bore fruit on the second day] John was standing, and two of his disciples [An audience of two. A small field; but a large harvest]; 36 and he looked [Gazed intently. The word is used at Mark xiv. 67; Luke xxii. 61 Mark x. 21, 27. John looked searchingly at that face, which, so far as any record shows, he was never to see on earth again. The more intently we look upon Jesus, the more powerfully
J. W. McGarvey—The Four-Fold Gospel

Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution
John Edgar McFadyen—Introduction to the Old Testament

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