In verse 10 Balaam went on to say, “Who can count the dust of Jacob, / Or number the fourth part of Israel? / Let me die the death of the upright, / And let my latter end be like theirs!” This verse contains the blessing of increase. Jacob will be innumerable, uncountable, like the dust. No one will be able to count even the fourth part of Israel.
The first parable is a blessing upon the children of Israel as a separate people, a particular and special class of people who live alone and who are not reckoned among the nations. Because this people will be blessed with abundant increase, no one will be able to count them. Balaam’s word of blessing and appreciation concerning Israel offended Balak. For this reason, Balak said to him, “What have you done to me? I took you to curse my enemies, but now you have altogether blessed them” (v. 11). Balaam replied, “Shall I not take care to speak what Jehovah puts in my mouth?” (v. 12).
In verses 13 through 26 we see Balaam’s second parable. Balak said to Balaam, “Come now with me to another place from which you may see them. You will see only the outside edge of them and not see them all; then curse them for me from there. So he took him into the field of Zophim, to the top of Pisgah, and built seven altars and offered up a bull and a ram on each altar” (vv. 13-14). Balak and all the rulers of Moab stood beside Balaam’s burnt offering while Jehovah put a word in Balaam’s mouth, and Balaam prophesied in a second parable (vv. 15-24).
One of the most striking lines in this parable is in verse 21: “He has not beheld iniquity in Jacob, / Nor has He seen trouble in Israel.” Balaam’s word was spoken not according to the human view but according to the divine view. God’s view is different from man’s view. It is obvious that the children of Israel had many iniquities, but God does not look at what His redeemed people are in themselves. God’s redeemed people have a twofold status: their status in themselves and their status in God’s redemption. Balaam’s prophecy indicates that God cares for His people’s status in His redemption.
The word trouble means “hard things, evil things.” Trouble is even worse than iniquity. In the sight of God there was neither iniquity nor trouble in His people Israel.
God surely had the standing to say that He did not behold iniquity in Jacob nor see trouble in Israel. His people had been redeemed and forgiven; therefore, God could say that they were without iniquity. Balaam, under the control and inspiration of God, had no choice but to declare that God did not behold iniquity or see trouble in the children of Israel.
In verse 21 Balaam also said, “Jehovah their God is with them, / And the shout of a king is among them.” Ultimately, this king refers to Christ. Thus, the shout of a king among them means that the shout of Christ is among them.
Verse 22 speaks of God bringing His people out of Egypt. This verse also says that Israel has “the horns of the wild ox.” Verse 23 says that there is neither enchantment nor divination against Israel, for “now it shall be said of Jacob / And of Israel, What has God wrought!” The second parable concludes in verse 24, saying, “See, a people rises up like a lioness, / And like a lion they lift themselves up. / They shall not lie down until they eat the prey / And drink the blood of the slain.” The lioness, the lion, and the horns of the wild ox all refer to the fighting power of the people of Israel.
After the second parable, Balak said, “Come now, I will take you to another place; perhaps it will please God that you may curse them for me from there.” (v. 27). Then Balak took Balaam to the top of Peor (v. 28). “Balaam said to Balak, Build me seven altars here, and have seven bulls and seven rams ready for me here. And Balak did just as Balaam had said, and he offered up a bull and a ram on each altar” (vv. 29-30). “When Balaam saw that it pleased Jehovah to bless Israel, he did not go as at the other times to meet with enchantments” (24:1). Rather, Balaam “set his face toward the wilderness. And Balaam lifted up his eyes and saw Israel dwelling according to their tribes, and the Spirit of God came upon him. And he took up his parable and said, Balaam the son of Beor declares, / And the man whose eye is opened declares; / He declares, he who hears the words of God, / Who sees the vision of the All-sufficient One, / Falling down, but having his eyes uncovered” (vv. 1-4). Falling down, but having his eyes uncovered indicates that he cooperated with God in the third parable.