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Numbers 23:21
Verse
Context
Balaam’s Second Oracle
20I have indeed received a command to bless; He has blessed, and I cannot change it. 21He considers no disaster for Jacob; He sees no trouble for Israel. The LORD their God is with them, and the shout of the King is among them. 22God brought them out of Egypt with strength like a wild ox.
Sermons
Roy Hession
John Nelson Darby
T. Austin-SparksSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel - This is a difficult passage; for if we take the words as spoken of the people Israel, as their iniquity and their perverseness were almost unparalleled, such words cannot be spoken of them with strict truth. If we consider them as spoken of the patriarch Jacob and Israel, or of Jacob after he became Israel, they are most strictly true, as after that time a more unblemished and noble character (Abraham excepted) is not to be found in the page of history, whether sacred or profane; and for his sake, and for the sake of his father Isaac, and his grandfather Abraham, God is ever represented as favoring, blessing, and sparing a rebellious and undeserving people; see the note on Gen 49:33. In this way, I think, this difficult text may be safely understood. There is another way in which the words may be interpreted, which will give a good sense. און aven not only signifies iniquity, but most frequently trouble, labor, distress, and affliction; and these indeed are its ideal meanings, and iniquity is only an accommodated or metaphorical one, because of the pain, distress, etc., produced by sin. עמל amal, translated here perverseness, occurs often in Scripture, but is never translated perverseness except in this place. It signifies simply labor, especially that which is of an afflictive or oppressive kind. The words may therefore be considered as implying that God will not suffer the people either to be exterminated by the sword, or to be brought under a yoke of slavery. Either of these methods of interpretation gives a good sense, but our common version gives none. Dr. Kennicott contends for the reading of the Samaritan, which, instead of לא הביט lo hibbit, he hath not seen, has לא אבט lo abbit, I do not see, I do not discover any thing among them on which I could ground my curse. But the sense above given is to be preferred.
Jamieson-Fausset-Brown Bible Commentary
He hath not beheld iniquity in Jacob--Many sins were observed and punished in this people. But no such universal and hopeless apostasy had as yet appeared, to induce God to abandon or destroy them. the Lord his God is with him--has a favor for them. and the shout of a king is among them--such joyful acclamations as of a people rejoicing in the presence of a victorious prince.
John Gill Bible Commentary
He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel,.... Not that there was no sin in them, nor any observed by the Lord; yet not so as to mark it in strict justice, and punish for it; but he forgave it, hid his face from it, and did not impute it to them; all the three Targums restrain it to idolatry, that there were none among them that worshipped idols, which was the reason why the Lord could not be prevailed upon to curse them: and Aben Ezra observes, that from hence Balak learnt to send women to the Israelites, to entice them to lewdness, and so to idolatry, that he might be able to carry his point: this is true of the spiritual Israel of God; for though there is sin in them, and which is continually done by them, yet their sins are removed from them, and have been laid on Christ, and he has bore them, and made reconciliation for them, and made an end of them, and has redeemed and saved them from them; and God, by imputing his righteousness to them, has justified them from all their sins, has forgiven all their iniquities, and blotted out all their transgressions, and has cast them behind his back, and into the depths of the sea, and has removed them as far from them as the east is from the west: and when God is said not to see or behold iniquity in his people, it is to be understood, not of his eye of Omniscience, with which he sees not only the sins of all men, but those of his own people also, and takes notice of them in a providential way, and chastises them for them; but of his eye of avenging justice, and purity regards the article of justification, which is a full discharge from all sin, and a perfect covering of it from the justice of God, see Jer 50:20, the Lord his God is with him and which is his protection and defence, and in vain it is for any to be against him, or seek to hurt him; nothing is a greater happiness, or can be a greater safety, than to have the presence of God; it is this makes ordinances pleasant and delightful; by this saints are assisted in duty, and supported under trials; it is an instance of distinguishing and amazing goodness, and is what will make heaven be the happy place and state it is: all the three Targums interpret it of the Word of the Lord that is with them, and for their help; who is the Angel of God's presence, Immanuel, God with us; and who has promised to be with his churches and ministers to the end of the world, and will be with them through life, at death, and to all eternity: and the shout of a king is among them; of God their King, the Shechinah of their King, as the Targum of Onkelos; his glorious Majesty, to whom they make their joyful acclamations, upon his appearing among them, and on the account of the victories he gives them over their enemies: or of the King Messiah, as the Targum of Jonathan, the King of kings, the Lord of lords; and so, in an ancient writing of the Jews (k), this passage is referred to the days of the Messiah: and this shout may respect the joyful sound of the Gospel, one part of which is, that Zion's King reigns, and which proclaims him to be King, and speaks of the things concerning his kingdom, both the kingdom of grace, and the kingdom of glory; some respect may be had to the sounding of the silver trumpets by the priests on various occasions in Israel; see Num 10:1. (k) Pesikta in Ketoreth Hassamim in Numb. fol. 25. 4.
Numbers 23:21
Balaam’s Second Oracle
20I have indeed received a command to bless; He has blessed, and I cannot change it. 21He considers no disaster for Jacob; He sees no trouble for Israel. The LORD their God is with them, and the shout of the King is among them. 22God brought them out of Egypt with strength like a wild ox.
- Scripture
- Sermons
- Commentary
The Righteousness of Faith - Part 3
By Roy Hession1.2K47:57Righteousness Of FaithNUM 23:21MAT 6:33ROM 3:19ROM 3:22In this sermon, the preacher emphasizes that there is no distinction in grace because there is no distinction in sin. He encourages the audience to seek help in understanding their need for God's grace. The preacher challenges the idea that simply attending church or following religious practices is enough to be right with God. Instead, he emphasizes the importance of repentance and knowing Jesus. The sermon also highlights the role of the law in convicting sinners and the futility of trying to achieve righteousness through good deeds. The preacher references Romans 3:19 to support his message.
What Hath God Wrought?
By John Nelson Darby0God's GraceHumilityNUM 23:21DEU 9:24PSA 51:10ISA 53:5ROM 8:12CO 5:17GAL 2:20EPH 2:8HEB 10:141JN 1:9John Nelson Darby emphasizes the necessity of humility and the breaking down of human pride to truly understand our relationship with God. He explains that our conscience must be awakened by God's revelation, allowing us to see ourselves as we are in His presence, free from pride. Darby highlights that God's judgment of us is based on what Christ has accomplished, not on our failures, and that true acceptance comes from recognizing what God has wrought in our lives. He encourages believers to judge themselves by God's standards and to walk in the holiness that results from understanding God's grace. Ultimately, the sermon calls for a deep reliance on God's work rather than our own efforts.
The Holiness of Zion's Hill
By T. Austin-Sparks0Spiritual AscendencyHolinessNUM 23:21JOB 42:5PSA 24:3DAN 7:27LUK 17:21JHN 3:3ACT 1:8EPH 3:20HEB 12:28REV 14:1T. Austin-Sparks emphasizes the concept of spiritual ascendency, exploring the necessity for God's people to rise above spiritual challenges and the forces that seek to bring them down. He identifies three realms of ascendency: over the enemy, over our own souls, and with God, highlighting that true power comes from holiness and a pure heart. Sparks illustrates that spiritual power is rooted in holiness, and that the introduction of unholy elements can lead to defeat and corruption. He encourages believers to persevere on their journey to Zion, reminding them that spiritual growth is progressive and requires overcoming obstacles. Ultimately, he reassures that while the path may be difficult, God's power sustains those who seek Him earnestly.
Visiting the Iniquity of the Fathers Upon the Children
By H.J. Vine0EXO 34:7NUM 23:21MAL 3:16ACT 20:30ROM 5:14EPH 2:192TI 2:191JN 3:4H.J. Vine delves into the distinctions between iniquity, transgression, sin, lawlessness, and offense as outlined in the Word of God. He emphasizes the importance of departing from iniquity and following righteousness, faith, love, and peace with a pure heart. The sermon highlights the need for believers to contend for the faith, maintain God's truth, and separate from any form of perversion or disobedience, looking forward to the return of the Lord Jesus Christ when all will be in accordance with God's perfect order and truth.
Praise (The Kingdom Is Within, and Praise Puts Jesus on the Throne of Your heart.)
By Hans R. Waldvogel0PraiseThe Reign of ChristNUM 23:21MAT 6:33JHN 14:23ROM 8:2HEB 2:12Hans R. Waldvogel emphasizes the transformative power of praise in the life of a believer, asserting that true praise places Jesus on the throne of our hearts. He explains that when we allow Jesus to reign within us, we experience the 'shout of a King' and the Kingdom of God becomes a reality in our lives. Waldvogel warns against allowing anything else, such as sin or anxiety, to take that throne, as it leads to spiritual defeat. He encourages believers to engage in practical praise as a powerful weapon against the challenges they face, highlighting that it is an expression of faith and a vital part of our relationship with God. Ultimately, he calls for a heart check to ensure that Jesus is truly reigning within us.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel - This is a difficult passage; for if we take the words as spoken of the people Israel, as their iniquity and their perverseness were almost unparalleled, such words cannot be spoken of them with strict truth. If we consider them as spoken of the patriarch Jacob and Israel, or of Jacob after he became Israel, they are most strictly true, as after that time a more unblemished and noble character (Abraham excepted) is not to be found in the page of history, whether sacred or profane; and for his sake, and for the sake of his father Isaac, and his grandfather Abraham, God is ever represented as favoring, blessing, and sparing a rebellious and undeserving people; see the note on Gen 49:33. In this way, I think, this difficult text may be safely understood. There is another way in which the words may be interpreted, which will give a good sense. און aven not only signifies iniquity, but most frequently trouble, labor, distress, and affliction; and these indeed are its ideal meanings, and iniquity is only an accommodated or metaphorical one, because of the pain, distress, etc., produced by sin. עמל amal, translated here perverseness, occurs often in Scripture, but is never translated perverseness except in this place. It signifies simply labor, especially that which is of an afflictive or oppressive kind. The words may therefore be considered as implying that God will not suffer the people either to be exterminated by the sword, or to be brought under a yoke of slavery. Either of these methods of interpretation gives a good sense, but our common version gives none. Dr. Kennicott contends for the reading of the Samaritan, which, instead of לא הביט lo hibbit, he hath not seen, has לא אבט lo abbit, I do not see, I do not discover any thing among them on which I could ground my curse. But the sense above given is to be preferred.
Jamieson-Fausset-Brown Bible Commentary
He hath not beheld iniquity in Jacob--Many sins were observed and punished in this people. But no such universal and hopeless apostasy had as yet appeared, to induce God to abandon or destroy them. the Lord his God is with him--has a favor for them. and the shout of a king is among them--such joyful acclamations as of a people rejoicing in the presence of a victorious prince.
John Gill Bible Commentary
He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel,.... Not that there was no sin in them, nor any observed by the Lord; yet not so as to mark it in strict justice, and punish for it; but he forgave it, hid his face from it, and did not impute it to them; all the three Targums restrain it to idolatry, that there were none among them that worshipped idols, which was the reason why the Lord could not be prevailed upon to curse them: and Aben Ezra observes, that from hence Balak learnt to send women to the Israelites, to entice them to lewdness, and so to idolatry, that he might be able to carry his point: this is true of the spiritual Israel of God; for though there is sin in them, and which is continually done by them, yet their sins are removed from them, and have been laid on Christ, and he has bore them, and made reconciliation for them, and made an end of them, and has redeemed and saved them from them; and God, by imputing his righteousness to them, has justified them from all their sins, has forgiven all their iniquities, and blotted out all their transgressions, and has cast them behind his back, and into the depths of the sea, and has removed them as far from them as the east is from the west: and when God is said not to see or behold iniquity in his people, it is to be understood, not of his eye of Omniscience, with which he sees not only the sins of all men, but those of his own people also, and takes notice of them in a providential way, and chastises them for them; but of his eye of avenging justice, and purity regards the article of justification, which is a full discharge from all sin, and a perfect covering of it from the justice of God, see Jer 50:20, the Lord his God is with him and which is his protection and defence, and in vain it is for any to be against him, or seek to hurt him; nothing is a greater happiness, or can be a greater safety, than to have the presence of God; it is this makes ordinances pleasant and delightful; by this saints are assisted in duty, and supported under trials; it is an instance of distinguishing and amazing goodness, and is what will make heaven be the happy place and state it is: all the three Targums interpret it of the Word of the Lord that is with them, and for their help; who is the Angel of God's presence, Immanuel, God with us; and who has promised to be with his churches and ministers to the end of the world, and will be with them through life, at death, and to all eternity: and the shout of a king is among them; of God their King, the Shechinah of their King, as the Targum of Onkelos; his glorious Majesty, to whom they make their joyful acclamations, upon his appearing among them, and on the account of the victories he gives them over their enemies: or of the King Messiah, as the Targum of Jonathan, the King of kings, the Lord of lords; and so, in an ancient writing of the Jews (k), this passage is referred to the days of the Messiah: and this shout may respect the joyful sound of the Gospel, one part of which is, that Zion's King reigns, and which proclaims him to be King, and speaks of the things concerning his kingdom, both the kingdom of grace, and the kingdom of glory; some respect may be had to the sounding of the silver trumpets by the priests on various occasions in Israel; see Num 10:1. (k) Pesikta in Ketoreth Hassamim in Numb. fol. 25. 4.