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Numbers 23:10
Verse
Context
Balaam’s First Oracle
9For I see them from atop the rocky cliffs, and I watch them from the hills. Behold, a people dwelling apart, not reckoning themselves among the nations. 10Who can count the dust of Jacob or number even a fourth of Israel? Let me die the death of the righteous; let my end be like theirs!”
Sermons
C.H. Spurgeon
Carter Conlon
Denis Lyle
Thomas Brooks
John WesleyThomas BrooksSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Let me die the death of the righteous - Probably Balaam had some presentiment that he should be taken off by a premature death, and therefore he lodges this petition against it. The death of the righteous in those times implied being gathered to one's fathers in a good old age, having seen his children, and children's children; and to this, probably, the latter part of this petition applies: And let my last end be like his, (ותהי אחריתי כמהו uthehi acharithi chamohu, And let my Posterity be like his). It has been generally supposed that Balaam is here praying for a happy death, such as true Christians die who die in the Lord; and in this way his words are generally applied; but I am satisfied this is not their meaning. The prayer, however, understood in the common way, is a good one, and may be offered to God profitably. A righteous man is one who is saved from his sins, who is justified and sanctified through the blood of the covenant, and who lives, not only an innocent, but also a holy and useful life. He who would die well should live well; for a bad death must be the issue of a bad life.
Jamieson-Fausset-Brown Bible Commentary
Who can count the dust of Jacob?--an Oriental hyperbole for a very populous nation, as Jacob's posterity was promised to be (Gen 13:16; Gen 28:14). the number of the fourth part of Israel--that is, the camp consisted of four divisions; every one of these parts was formidable in numbers. Let me die the death of the righteous--Hebrew, "of Jeshurun"; or, the Israelites. The meaning is: they are a people happy, above all others, not only in life, but at death, from their knowledge of the true God, and their hope through His grace. Balaam is a representative of a large class in the world, who express a wish for the blessedness which Christ has promised to His people but are averse to imitate the mind that was in Him.
John Gill Bible Commentary
Who can count, the dust of Jacob,.... The people of Israel, their posterity so called, not because of their original, the dust of the earth, but because of their numbers, being as numerous as the dust of the earth, or sand of the sea, as it was promised they should be, Gen 28:14 and which is here confirmed by the prophecy of Balaam: and the number of the fourth part of Israel; one of the four camps of Israel, as the Targums of Onkelos and Jonathan; for this people was divided into four camps, under so many standards, which were those of Judah, Reuben, Ephraim, and Dan, see Num 2:1, and one of them is represented by Balaam as so numerous, as not to be counted, or should be so, see Hos 1:10. The spiritual Israel of God, though comparatively few, are in themselves, and will be when all together, a great number, which no man can number, Rev 7:9, let me die the death of the righteous; which are among them, as Jarchi, among the Israelites; for they were not all righteous, nor are any, of themselves, or by their own works, but by the righteousness of Christ: or the death of the upright ones (a); such as are upright in heart and life, who have right spirits renewed in them, and walk uprightly according to the rule of the divine word; such as are Israelites indeed, in whom there is no guile; the word used is pretty near, in sound and signification, to Jeshurun, one of the names of Israel, Deu 32:15, the Targums of Jonathan and Jerusalem render it,"the death of the true ones,''who are truly righteous and upright, truly gracious persons; who have the truth of grace, and the root of the matter in them: these die as well as others, yet their death is different from others, not in the thing itself, but in the concomitants and consequences of it; they die in the Lord, in union to him, in faith of him, in hope of eternal life by him, and their death is precious to him; and in consequence of this they are carried by angels to glory at death are immediately in heaven with Christ, and it will be well with them to all eternity. Balaam had some notion of this; and though he did not care to live the life of such, he wished to die their death, or that he might be as happy at death as they; by which he bears a testimony to the immortality of the soul, to a future state after death, and to an eternal life and happiness to be enjoyed by good men: and let my last end be like his; which is a phrase expressive of much the same thing as before: death is the end of a man in this world; and the end of a righteous man in it is peace, rest, salvation, and eternal life, or is what follows upon it, and he then enters into: some render it, "my reward" (b), which comes to much the same sense, the above being the righteous man's reward, not in a way of debt, but grace; others render the word, "my posterity" (c); but it is not certain Balaam had any, and if he had, his concern seems to be more for himself than for them. (a) rectorum, Pagninus, Montanus, Piscator. (b) see Prov. xxiv. 20. (c) Sept.
Numbers 23:10
Balaam’s First Oracle
9For I see them from atop the rocky cliffs, and I watch them from the hills. Behold, a people dwelling apart, not reckoning themselves among the nations. 10Who can count the dust of Jacob or number even a fourth of Israel? Let me die the death of the righteous; let my end be like theirs!”
- Scripture
- Sermons
- Commentary
Alas for Us, if Though Wert All, and Nought Beyond, O Earth
By C.H. Spurgeon5.6K48:38NUM 23:10PSA 106:44ISA 43:25MAT 25:411CO 15:19REV 19:8REV 20:15In this sermon, the preacher reflects on the deep and indescribable joy experienced by the heavenly family. He contemplates the significance of the star of Jacob and how all other stars derive their brilliance from him. The preacher then shares a powerful encounter with a martyr of God who, despite being driven from his home and comforts, finds solace in the midst of suffering. The sermon takes a dramatic turn as the preacher vividly describes the scene of judgment day, where all individuals are held accountable for their actions. The hope of the world to come is emphasized as the ultimate source of comfort and motivation for Christians, preventing them from living miserable lives.
A Voice From Heaven
By C.H. Spurgeon4.5K48:35NUM 23:10PSA 56:8MAT 25:211CO 3:131CO 15:58REV 14:12In this sermon, the preacher emphasizes the importance of Christians resisting the temptations and allurements of the world. He encourages believers to have the patience and endurance of the saints, even in the face of persecution and hardship. The preacher also highlights the significance of living a righteous and principled life, even if it means being unfashionable or experiencing poverty. He reminds the audience that good works done in the power of the Spirit will be rewarded in heaven, and encourages them to continue abounding in the work of the Lord.
The Glorious Death of the Righteous
By Carter Conlon1.9K45:34RighteousNUM 23:10PSA 37:30PRO 15:6In this sermon, the speaker begins by acknowledging our incapability to understand the word of God and find the path on our own. He surrenders his life as a vessel to speak on behalf of God and asks for divine guidance. The speaker emphasizes the importance of ordinary believers in the church, who may not have high profiles but have the power to impact society. He shares personal experiences of witnessing miraculous transformations in hospital rooms, where imprisoned hearts were released, bitterness was melted away, and relationships were reconciled. The sermon concludes with a reference to Numbers 23:10, where a seer hired to curse the people of God instead desires to die the death of the righteous.
Blessings From Bones
By Denis Lyle2NUM 23:102KI 13:21PSA 118:8JHN 14:19EPH 1:19PHP 3:211TH 4:17HEB 11:4Denis Lyle preaches on the blessings that can come from the bones of a man of God, using the story of Elisha's death and the miraculous revival of a dead man who touched Elisha's bones. The sermon emphasizes that even after a man of God dies, the sovereign God is still living, offering victory in the present and glory in the future. It also highlights how a man of God's influence can continue to abide and produce blessings long after their death, showcasing the power of God's work through His servants.
That Dead Man or Dead Woman
By Thomas Brooks0Hope in ChristDeath of the RighteousNUM 23:10PSA 116:15PRO 14:32JHN 11:25ROM 14:82CO 5:1PHP 1:211TH 4:14HEB 12:1REV 14:13Thomas Brooks emphasizes the contrasting fates of the wicked and the righteous in his sermon 'That Dead Man or Dead Woman.' He laments the fate of the wicked, who face torment and despair, while celebrating the joyous welcome that awaits departed believers in heaven. Brooks encourages the congregation to aspire to die the death of the righteous, highlighting the preciousness of a saint's death in God's eyes.
On the Death of Mr. Whitefield
By John Wesley0Legacy of FaithUnity in ChristNUM 23:10MAT 5:16JHN 15:12ROM 12:10GAL 5:13EPH 4:3PHP 2:12TI 4:7HEB 12:11PE 4:8John Wesley preaches a heartfelt sermon on the death of George Whitefield, reflecting on Whitefield's life, character, and the impact of his ministry. He emphasizes the importance of desiring a righteous end, as expressed in Numbers 23:10, and encourages the congregation to remember Whitefield's dedication to preaching the gospel and his profound love for others. Wesley highlights Whitefield's unwavering faith, his tireless efforts in ministry, and the need for believers to embody the same spirit of love and unity that Whitefield exemplified. The sermon serves as a call to honor Whitefield's legacy by adhering to the core doctrines of faith and fostering a spirit of charity among Christians.
The Dregs of Old Age!
By Thomas Brooks0The Frailty of LifeRepentanceNUM 23:10PSA 90:12PRO 27:1ECC 12:1ISA 55:6LUK 13:32CO 6:2HEB 3:15JAS 4:141JN 1:9Thomas Brooks warns against the folly of postponing repentance until old age, emphasizing that many believe they can live sinfully and still die as saints. He highlights the dangers of relying on a last-minute plea for mercy, as true repentance is often not genuine when delayed. Brooks stresses that the longer one defers repentance, the harder their heart becomes, making it increasingly difficult to turn back to God. He urges listeners to recognize the frailty of life and the unpredictability of death, advocating for a life of devotion to God rather than a last-minute attempt to seek His grace. Ultimately, he calls for a sincere commitment to God throughout life, rather than offering Him the 'dregs' of old age.
Numbers 23:10
By Chuck Smith0Spiritual LegacyRighteous LivingNUM 23:10PSA 37:37PRO 22:6MAT 25:21LUK 12:8JHN 14:6GAL 6:7HEB 9:27JAS 4:141PE 1:24Chuck Smith explores the profound desire for a righteous death, as expressed by Balaam in Numbers 23:10. He emphasizes that everyone naturally wishes for a good end, desiring to be accompanied by Christ in their final moments and to hear words of affirmation from Him. Smith stresses that achieving such a righteous end requires living a righteous life, actively nurturing our relationships, and ensuring our spiritual well-being. He warns against neglecting our responsibilities, particularly in raising children, and highlights the importance of making conscious choices that align with our ultimate desires. The sermon serves as a reminder that good outcomes do not happen by chance but are the result of intentional living and faithfulness to God.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Let me die the death of the righteous - Probably Balaam had some presentiment that he should be taken off by a premature death, and therefore he lodges this petition against it. The death of the righteous in those times implied being gathered to one's fathers in a good old age, having seen his children, and children's children; and to this, probably, the latter part of this petition applies: And let my last end be like his, (ותהי אחריתי כמהו uthehi acharithi chamohu, And let my Posterity be like his). It has been generally supposed that Balaam is here praying for a happy death, such as true Christians die who die in the Lord; and in this way his words are generally applied; but I am satisfied this is not their meaning. The prayer, however, understood in the common way, is a good one, and may be offered to God profitably. A righteous man is one who is saved from his sins, who is justified and sanctified through the blood of the covenant, and who lives, not only an innocent, but also a holy and useful life. He who would die well should live well; for a bad death must be the issue of a bad life.
Jamieson-Fausset-Brown Bible Commentary
Who can count the dust of Jacob?--an Oriental hyperbole for a very populous nation, as Jacob's posterity was promised to be (Gen 13:16; Gen 28:14). the number of the fourth part of Israel--that is, the camp consisted of four divisions; every one of these parts was formidable in numbers. Let me die the death of the righteous--Hebrew, "of Jeshurun"; or, the Israelites. The meaning is: they are a people happy, above all others, not only in life, but at death, from their knowledge of the true God, and their hope through His grace. Balaam is a representative of a large class in the world, who express a wish for the blessedness which Christ has promised to His people but are averse to imitate the mind that was in Him.
John Gill Bible Commentary
Who can count, the dust of Jacob,.... The people of Israel, their posterity so called, not because of their original, the dust of the earth, but because of their numbers, being as numerous as the dust of the earth, or sand of the sea, as it was promised they should be, Gen 28:14 and which is here confirmed by the prophecy of Balaam: and the number of the fourth part of Israel; one of the four camps of Israel, as the Targums of Onkelos and Jonathan; for this people was divided into four camps, under so many standards, which were those of Judah, Reuben, Ephraim, and Dan, see Num 2:1, and one of them is represented by Balaam as so numerous, as not to be counted, or should be so, see Hos 1:10. The spiritual Israel of God, though comparatively few, are in themselves, and will be when all together, a great number, which no man can number, Rev 7:9, let me die the death of the righteous; which are among them, as Jarchi, among the Israelites; for they were not all righteous, nor are any, of themselves, or by their own works, but by the righteousness of Christ: or the death of the upright ones (a); such as are upright in heart and life, who have right spirits renewed in them, and walk uprightly according to the rule of the divine word; such as are Israelites indeed, in whom there is no guile; the word used is pretty near, in sound and signification, to Jeshurun, one of the names of Israel, Deu 32:15, the Targums of Jonathan and Jerusalem render it,"the death of the true ones,''who are truly righteous and upright, truly gracious persons; who have the truth of grace, and the root of the matter in them: these die as well as others, yet their death is different from others, not in the thing itself, but in the concomitants and consequences of it; they die in the Lord, in union to him, in faith of him, in hope of eternal life by him, and their death is precious to him; and in consequence of this they are carried by angels to glory at death are immediately in heaven with Christ, and it will be well with them to all eternity. Balaam had some notion of this; and though he did not care to live the life of such, he wished to die their death, or that he might be as happy at death as they; by which he bears a testimony to the immortality of the soul, to a future state after death, and to an eternal life and happiness to be enjoyed by good men: and let my last end be like his; which is a phrase expressive of much the same thing as before: death is the end of a man in this world; and the end of a righteous man in it is peace, rest, salvation, and eternal life, or is what follows upon it, and he then enters into: some render it, "my reward" (b), which comes to much the same sense, the above being the righteous man's reward, not in a way of debt, but grace; others render the word, "my posterity" (c); but it is not certain Balaam had any, and if he had, his concern seems to be more for himself than for them. (a) rectorum, Pagninus, Montanus, Piscator. (b) see Prov. xxiv. 20. (c) Sept.