First “Parable” of Balaam ^{6Of course, we translate literally.}

From Aram brought me Balak, The king of Moab from the mountain of the east—Come, curse me Jacob, And come, threaten ^{7Literally: pronounce wrath.} Israel! How shall I curse whom God doth not curse, And how shall I threaten whom Jehovah threatens not For, from the top of the rocks I see him, And from the hills I behold him: Lo, a people dwelling ^{8We have put it so as to include both the present and the future tense.} alone, And not reckoning itself among the nations (the Gentiles)! Who can count the dust of Jacob, And the number of the fourth part ^{9Bishop H. Browne prefers the rendering “progeny.” But “the fourth part” seems to refer to the square arrangement of the camp of Israel, each side of the square being occupied by three tribes.} of Israel? Let me die the death of the righteous. ^{10In the plural number, referring to Israel.} And let my latter end be like his!BHOTV3 19.1

Two things will be noted, without entering into special criticism. First, as to the form of this parable: each thought is embodied in two sentences, with rapid, almost abrupt, transitions from one thought to the other. Secondly, the outward and inward separation of Israel (the former as symbol of the latter) is singled out as the grand characteristic of God’s people—a primary truth this of the Old Testament, and, in its spiritual application, of the New Testament also. But even in its literality it has proved true in the history of Israel of old, and still applies to them, showing us that Israel’s history is not yet finished; that God has not forgotten His people; and that a purpose of mercy yet awaits them, in accordance with His former dealings. Such a people Balaam could not curse. On the contrary, he could only wish that his death should be like theirs whom God’s ordinances and institutions kept separate outwardly, and made righteous inwardly, referring in this, of course, to Israel not as individuals, but in their totality as the people of God. In the language of a German critic, ^{11Kurtz, History of the Old Covenant, vol. 3 p. 432, Engl. Trans.} “The pious Israelite could look back with calm satisfaction, in the hour of his death, upon a life rich in proofs of the blessing, forgiving, protecting, delivering, saving mercy of God. With the same calm satisfaction would he look upon his children, and children’s children, in whom he lived again, and in whom also he would still take part in the high calling of his nation, and in the ultimate fulfillment of the glorious promise which it had received from God.... And for himself, the man who died in the consciousness of possessing the mercy and love of God, knew also that he would carry them with him as an inalienable possession, a light in the darkness of Sheol. He knew that he would be ‘gathered to his fathers’—a thought which must have been a very plenteous source of consolation, of hope, and of joy.”BHOTV3 19.2