Commentaries:
Balak tries again, taking Balaam to a field atop Mount Pisgah, where he could see only the outermost part of the camp (Numbers 23:13). His rationale for this is that Balaam could not curse Israel while faced with the mystical power of the whole people. If he could see just a part of Israel, the odds would be more even and a curse more likely. So, the diviner again offers a bull and a ram on seven different altars (verse 14).
In both of the first two prophecies is an interesting phrase: "God [or, the LORD]met Balaam" (verses 4, 16). This is a very personal and close form of communication. How God met him is unknown, but it is obvious that he knew God was present and giving him the words to speak to Balak (verses 5, 16). In the next chapter, the narrative says explicitly that "the Spirit of God came upon him" to inspire his next prophecy (Numbers 24:2).
We have a hard time understanding why God would work this closely with such an evil, unconverted man yet never appear to us or even seem to inspire us with fitting words, a skillful reply, or an instruction on what to do in a difficult circumstance. However, we must understand that God was in this man making a great witness of His power and glory. As hard as he tried, not even the most famous diviner of his day could curse God's people, and the word of Israel's blessings and their prophesied conquests gave notice that God's plan would go forward despite the efforts of the surrounding nations. Thus, for its impact, God deigns to speak through an unworthy vessel.
In the first paragraph (verses 19-20), the soothsayer admits his powerlessness before God. Since at least the days of Abraham, God had been foretelling what He would do for His people, and there was no way He would renege on it now that it was about to unfold! On such a pivotal part of His plan, God would not be forced or cajoled to change His mind.
The first half of verse 21 has had many wondering how it could be true, since the entire account of Israel in the wilderness is a sad commentary on how sinful Israel was! The idea here is not that God does not see their sin—the Pentateuch is full of God's observations about their iniquities—but that their wickedness has not reached the point that He would be persuaded to curse them.
Certainly, He would not be bribed into cursing His own people by their—and thus His—enemies! For, as the verse goes on to say, He is with Israel as their King! Why would He curse His own kingdom and people? And why, after going to the trouble of leading them out of Egypt with such a strong hand (verse 22), would He allow them to be defeated just before reaching their destination? This interpretation becomes clear in verse 23: There would be no sorcery or divination against Israel because of what God had done for them.
The final verse highlights Israel as a lion, a symbol of regal power and predatory mastery. This is an allusion to Jacob's prophecy concerning the tribes of Israel in Genesis 49:9: "Judah is a lion's whelp; from the prey, my son, you have gone up. He bows down, he lies down as a lion; and as a lion, who shall rouse him?" In this case, Judah stands for the whole nation (as it later came to rule all Israel in David). A nation often resembles its leadership—and vice versa—so it can be said that under God's inspiration Balaam saw Israel through the lens of the royal tribe of Judah. This is especially interesting in light of the description of God as Israel's King in Numbers 23:21 and the upcoming prophecy of a great King to come.
Richard T. Ritenbaugh
The Prophecies of Balaam (Part One)
In Hebrew, the Feast of Trumpets is called Yom Teruah, based on the sparse instructions in Leviticus 23:23-25 and Numbers 29:1-6. Yom (Strong's #3117) is the Hebrew word for “day,” while translators commonly render teruah (Strong's #8643) in those places as “a trumpet blast,” “a blowing of trumpets,” or even “loud blasts on the ram's horn.” But in the instructions, God does not specify why. He only indicates that it is to be a day of great noise, a day of alarm, joy, rejoicing, and shouting, which is what teruah literally means.
The root of teruah is ruwa (Strong's #7321), and its figurative meaning is “to split the ears (with sound).” The sound can signify alarm or rejoicing. It can be destructive or joyful. Regardless of the occasion, ruwa is piercing, thunderous, or otherwise deafening. The emphasis in teruah lies in earsplitting noise rather than its source. It does not directly mean “trumpets,” “ram's horn,” or “shofar,” but instead points to an arresting noise like the sound those instruments make.
But it also describes the sound a throng of people makes when shouting with a full-throated roar, and particularly in shouting to God (Psalm 47:1; 66:1; 81:2; 100:1). In God's church, our observance tends to be subdued compared to how Scripture uses teruah and its root, but we at least have a song service during which we can lift our voices—“make a joyful noise”—as commanded.
A survey of the three dozen places teruah appears uncovers a few common themes, such as war, alarm, rejoicing, warning, and victory. However, another theme of teruah, often overlooked, is found in a Messianic prophecy given through the soothsayer or priest-diviner, Balaam, in Numbers 23:21. Balak, king of Moab, had hired him to curse Israel, but God ensured he could only bless the nation.
Through Balaam, God explains why He could not curse Israel as Balak desired. He essentially says that He had chosen to overlook the sins of Israel because of what He was working out. We can readily see an example of His sparing them in the Exodus Passover, where God “passed over” the sinful nation to fulfill His promises to Abraham. God is not saying Israel was without iniquity, only that He had chosen not to focus on it. He would not curse Israel just because Balaam or Balak asked Him to.
Teruah appears in the last half of the verse: “The LORD his God is with him, and the shout of a King is among them” (emphasis ours). This couplet contains an example of parallelism, in which the two phrases express the same idea. The word “shout” shows a common usage that can help us appreciate this holy day: Teruah—which is shouting, the blowing of trumpets, or the splitting of the air with an arresting noise—draws attention to the presence of God. Of course, we understand that He is always present, but the deafening noise, from whatever source, draws attention to the reality of His presence.
In this prophetic utterance, God says He is with Israel, and His shout—the noise that cannot be ignored—rings among His people. Thus, on Yom Teruah, this Day of Trumpets or Day of Shouting, we remember His presence because the sounds of this day should capture our attention and redirect it to what the King is doing. It is a highly effective way to begin the fall holy day season, focusing God's people on the right things because it is nearly impossible to ignore a noise like teruah describes.
Remember, in the prophecy, God is explaining why He is defending Israel, even though His people were really not any better than their neighbors. In many ways, they were worse because they were accountable for much more. God defended them simply because of His faithfulness to Abraham. On that basis, the shout of rejoicing went up because the Creator God was their King and in their midst, favoring them.
David C. Grabbe
The Shout of a King
Other Forerunner Commentary entries containing Numbers 23:21:
Numbers 23:13-24
Numbers 23:21
Numbers 24:5-9
