Numbers Chapter 24
A. The Third Prophecy
1. (Numbers 23:27–24:2) Preparation for the prophecy.
Then Balak said to Balaam, “Please come, I will take you to another place; perhaps it will please God that you may curse them for me from there.” So Balak took Balaam to the top of Peor, that overlooks the wasteland. Then Balaam said to Balak, “Build for me here seven altars, and prepare for me here seven bulls and seven rams.” And Balak did as Balaam had said, and offered a bull and a ram on every altar. Now when Balaam saw that it pleased the Lord to bless Israel, he did not go as at other times, to seek to use sorcery, but he set his face toward the wilderness. And Balaam raised his eyes, and saw Israel encamped according to their tribes; and the Spirit of God came upon him.
Balaam and Balak once again attempted to manipulate God’s will through location and ritual. Balak’s persistence revealed both his superstition and his desperation to bring a curse upon Israel. Balaam, though an unwilling prophet, still followed Balak’s instructions to build seven altars and offer seven bulls and seven rams, making this the third round of sacrifices—twenty-one animals in total. Each attempt represented human effort trying to overcome divine decree.
When Balaam realized that it pleased the Lord to bless Israel, he ceased his usual sorcery and enchantments. This marked a key turning point, for he began to see that the power was not in his divination but in God’s sovereign will. By setting his face toward the wilderness, Balaam intentionally turned from the rituals toward a posture of submission. As he looked upon the orderly encampment of Israel—each tribe positioned under its banner as God had commanded—he saw not chaos but divine order. The Spirit of God came upon him, confirming that this message would not come from manipulation but direct revelation.
a. “Build for me here seven altars, and prepare for me here seven bulls and seven rams.” Balak’s repeated sacrifices demonstrated his misunderstanding of God. He thought he could purchase divine favor through quantity and ritual. Yet God’s blessing upon Israel could not be reversed, for it was based on His covenant promise to Abraham, Isaac, and Jacob.
b. “He did not go as at other times, to seek to use sorcery.” Balaam’s abandonment of sorcery here is significant. The prophet’s shift away from divination toward simply receiving God’s word shows that he finally recognized the futility of resisting God’s will. The Spirit of God moving upon Balaam was not a sign of his righteousness but of God’s sovereignty in using even a corrupt man to pronounce truth.
2. (Numbers 24:3–9) God’s third message through Balaam.
Then he took up his oracle and said:
“The utterance of Balaam the son of Beor,
The utterance of the man whose eyes are opened,
The utterance of him who hears the words of God,
Who sees the vision of the Almighty,
Who falls down, with eyes wide open:
“How lovely are your tents, O Jacob!
Your dwellings, O Israel!
Like valleys that stretch out,
Like gardens by the riverside,
Like aloes planted by the Lord,
Like cedars beside the waters.
He shall pour water from his buckets,
And his seed shall be in many waters.
“His king shall be higher than Agag,
And his kingdom shall be exalted.
“God brings him out of Egypt;
He has strength like a wild ox;
He shall consume the nations, his enemies;
He shall break their bones
And pierce them with his arrows.
He bows down, he lies down as a lion;
And as a lion, who shall rouse him?
“Blessed is he who blesses you,
And cursed is he who curses you.”
This prophecy begins with Balaam acknowledging his new spiritual clarity. His “eyes were opened,” meaning that he now saw with true perception, not through sorcery or deceit. He calls himself one who “hears the words of God” and “sees the vision of the Almighty,” signifying that this message was not from his imagination but divine revelation. The phrase “falls down, with eyes wide open” captures the prophetic awe—Balaam was humbled before God’s glory yet granted the privilege of sight.
“How lovely are your tents, O Jacob” celebrates the beauty and order of Israel’s encampment, symbolic of divine blessing and harmony. Their arrangement reflected God’s dwelling among them, with each tribe encircling the tabernacle. The comparison to “valleys that stretch out” and “gardens by the riverside” portrays abundance and fruitfulness. “Aloes planted by the Lord” and “cedars beside the waters” emphasize stability, longevity, and divine planting—Israel’s prosperity would be rooted in God’s provision.
The image of water pouring from buckets signifies overflowing blessing and multiplication. The reference to “His king shall be higher than Agag” anticipates Israel’s future monarchy, foreshadowing the reign of David and ultimately the exalted rule of the Messiah. “God brings him out of Egypt” recalls the Exodus, underscoring God’s deliverance and ongoing empowerment. The description “He has strength like a wild ox” symbolizes power and victory; Israel will conquer her enemies, “breaking their bones” and “piercing them with arrows.” The closing imagery of a lion resting in confidence conveys security under divine protection—none dare disturb God’s chosen nation.
a. “How lovely are your tents, O Jacob.” This reflects the transformation of Balaam’s perspective. Once hired to curse Israel, he now blesses them for their beauty, unity, and divine favor. It demonstrates that what God blesses, no man can curse.
b. “Blessed is he who blesses you, and cursed is he who curses you.” This echoes the Abrahamic covenant from Genesis 12:3, reaffirming God’s eternal promise to the nation descended from Abraham. Balak’s attempts to curse Israel therefore brought curses upon himself. The irony is clear: each successive prophecy became more favorable toward Israel and more condemning toward Moab.
3. (Numbers 24:10–13) Balak’s exasperation with Balaam.
Then Balak’s anger was aroused against Balaam, and he struck his hands together; and Balak said to Balaam, “I called you to curse my enemies, and look, you have bountifully blessed them these three times! Now therefore, flee to your place. I said I would greatly honor you, but in fact, the Lord has kept you back from honor.” So Balaam said to Balak, “Did I not also speak to your messengers whom you sent to me, saying, ‘If Balak were to give me his house full of silver and gold, I could not go beyond the word of the Lord, to do good or bad of my own will. What the Lord says, that I must speak’?”
Balak’s patience had reached its limit. His gesture of striking his hands together expressed both fury and disbelief. He had invested heavily in Balaam’s services and sacrifices, yet each time received a divine blessing instead of a curse. Balak accused Balaam of robbing him of honor, implying financial and political loss. However, Balaam’s response, though partly deflective, was truthful—he could only speak what God allowed.
a. “I would greatly honor you, but in fact, the Lord has kept you back from honor.” This reveals Balak’s blindness to spiritual truth. He blamed God for Balaam’s failure, failing to see that the true honor was in aligning with God’s will, not resisting it. Balaam’s greed was exposed once more, for the rebuke struck at the core of his desire—material reward.
b. “The Lord says, that I must speak.” Though Balaam acknowledged the sovereignty of God’s word, his statement carried frustration. He was not rejoicing in obedience but lamenting the loss of profit. Perhaps in that moment, he realized the wisdom of God’s earlier command not to go, recognizing that his ambition had led him into humiliation. Balaam’s story thus stands as a warning against those who seek to manipulate spiritual truth for personal gain.
B. The Fourth Prophecy
1. (Numbers 24:14) Introduction.
“And now, indeed, I am going to my people. Come, I will advise you what this people will do to your people in the latter days.”
This fourth and final prophecy comes without ritual, sacrifice, or request. Balaam, having failed to earn his reward, turned to deliver one last message—not for payment, but as a final act of divine compulsion. In saying, “And now, indeed, I am going to my people,” Balaam announced his departure but also foreshadowed his own end, for though he would return to his land, he would soon perish under God’s judgment for leading Israel into sin (Numbers 31:8, 16).
The phrase “Come, I will advise you what this people will do to your people in the latter days” introduces a prophetic glimpse beyond Balaam’s time. The term “latter days” points to the end times—the era of Israel’s final triumph and the establishment of the Messianic Kingdom. This prophecy transcends the immediate setting, unfolding divine revelation concerning the Messiah and His ultimate rule over all nations.
a. “And now, indeed, I am going to my people.” There was no preparation or divination involved in this prophecy. Balaam, denied payment, gave a “free” message as a final word to Balak, declaring how the people of Israel—those he had been hired to curse—would in the future rise in glory and dominate the very nations that sought their destruction.
2. (Numbers 24:15–24) God’s fourth message through Balaam.
So he took up his oracle and said:
“The utterance of Balaam the son of Beor,
And the utterance of the man whose eyes are opened;
The utterance of him who hears the words of God,
And has the knowledge of the Most High,
Who sees the vision of the Almighty,
Who falls down, with eyes wide open:
‘I see Him, but not now;
I behold Him, but not near;
A Star shall come out of Jacob;
A Scepter shall rise out of Israel,
And batter the brow of Moab,
And destroy all the sons of tumult.
And Edom shall be a possession;
Seir also, his enemies, shall be a possession,
While Israel does valiantly.
Out of Jacob One shall have dominion,
And destroy the remains of the city.’
Then he looked on Amalek, and he took up his oracle and said:
‘Amalek was first among the nations,
But shall be last until he perishes.’
Then he looked on the Kenites, and he took up his oracle and said:
‘Firm is your dwelling place,
And your nest is set in the rock;
Nevertheless Kain shall be burned.
How long until Asshur carries you away captive?’
Then he took up his oracle and said:
‘Alas! Who shall live when God does this?
But ships shall come from the coasts of Cyprus,
And they shall afflict Asshur and afflict Eber,
And so shall Amalek, until he perishes.’”
Balaam’s fourth prophecy begins with an exalted introduction, emphasizing that this revelation came from “the man whose eyes are opened.” This phrase reiterates Balaam’s unique position as one who received insight directly from God, even though his heart remained corrupt. He identifies himself as one “who hears the words of God, and has the knowledge of the Most High,” declaring that what follows is not human imagination but divine vision.
The statement “I see Him, but not now; I behold Him, but not near” reveals a prophetic vision of the Messiah. Balaam foresaw the coming of One from Israel who would rise as both Star and Scepter—a symbol of divine glory and sovereign authority. The imagery of the Star conveys brilliance, guidance, and heavenly origin, while the Scepter signifies kingship and dominion. This prophecy finds ultimate fulfillment in Jesus Christ, the promised King of Israel. The wise men of Matthew 2 were likely influenced by this very prophecy when they said, “We have seen His star in the East and have come to worship Him.”
The words “And batter the brow of Moab, and destroy all the sons of tumult” refer to the Messiah’s eventual triumph over the enemies of Israel. While partially fulfilled through David’s conquests (2 Samuel 8:2), the ultimate fulfillment awaits Christ’s return when He will subdue all nations. The prophecy continues to describe Edom and Seir as future possessions of Israel, declaring, “Out of Jacob One shall have dominion.” This One is Christ Himself, who will rule the nations with a rod of iron (Psalm 2:8–9; Revelation 19:15).
Balaam then turns his attention to other nations: Amalek, the Kenites, Assyria, and those from the coasts of Cyprus (Kittim). Amalek, the first to attack Israel after the Exodus, is declared doomed to utter destruction—a prophecy fulfilled when Saul defeated them and Samuel executed Agag (1 Samuel 15). The Kenites, though dwelling securely, would ultimately face captivity by Assyria. The ships from Cyprus symbolically point to future western powers that would afflict both Asshur (Assyria) and Eber (Hebrew descendants), prefiguring the movements of empires in later history.
a. “I see Him, but not now; I behold Him, but not near; a Star shall come out of Jacob; a Scepter shall rise out of Israel.” This is one of the clearest Old Testament prophecies concerning the coming of the Messiah. Balaam, though a false prophet, was granted a vision of Christ’s glory and rule. The Star speaks of His splendor and divine origin, and the Scepter represents His authority as the rightful King. The prophecy shows that God can reveal truth even through an unworthy vessel when it serves His sovereign plan.
b. “And batter the brow of Moab, and destroy all the sons of tumult.” This portrays the ultimate victory of the Messiah over Israel’s enemies. The surrounding nations—Moab, Edom, Amalek, and the Kenites—represent not only Israel’s physical adversaries but also the broader opposition to God’s purposes. The prophecy anticipates a future in which Israel, restored and exalted under the Messiah, will triumph over all opposition, fulfilling God’s covenant promises.
3. (Numbers 24:25) Balaam and Balak depart.
“So Balaam rose and departed and returned to his place; Balak also went his way.”
This brief conclusion encapsulates the futility of resisting God’s will. Both men left in frustration and defeat. Balaam’s prophecies had only strengthened Israel’s position, and Balak’s determination to curse God’s people had been rendered powerless.
a. “So Balaam rose and departed.” Both Balaam and Balak departed angry and disappointed—Balak because he could not see Israel cursed, and Balaam because he would not receive the promised riches. Each had sought to undermine Israel’s spiritual strength, but God intervened to preserve His covenant people. Balaam’s story ends tragically, for though he spoke truth under compulsion, his heart remained greedy and corrupt. Later, he would counsel Balak to entice Israel into idolatry and immorality, bringing temporary judgment upon them (Numbers 31:16).
b. “Balak also went his way.” Despite his failure, Balak demonstrated one insight that many overlook—he understood that Israel’s power was spiritual, not military. He recognized that if Israel’s relationship with God remained intact, no army could defeat them. The same principle holds true for believers today: victory is secured not through human strength or strategy but through faithfulness to God. The Christian’s strength lies in walking closely with Christ, for when spiritual strength is intact, no worldly power can prevail against it.
i. Balak understood the source of Israel’s strength better than many believers understand their own. If Christians prioritized spiritual health as Balak understood Israel’s, they would live with far greater awareness of the unseen war around them. True victory begins with obedience and intimacy with God, not outward might or wealth.
