10 Who can count the dust of Jacob, or number the fourth part of Israel? Let me die the death of the righteous! Let my last end be like his!"
*Minor differences ignored. Grouped by changes, with first version listed as example.
Who can count the dust of Jacob? Hence it is plain that what Balaam was to say was suggested to him by God, since he quotes the words of God's solemn promise, wherein the seed of Abraham is compared to the dust of the earth. Still, we must bear in mind what I have just adverted to, that, although that multitude was reduced to a small number by the sin of the people, nevertheless this was not declared in vain, inasmuch as that little body at length expanded itself so as to fill the whole world. Speaking by hyperbole, then, he says that their offspring would be infinite, since the fourth part will be almost innumerable. His aspiration at the conclusion is more emphatic than a simple affirmation. "I would (he says) that I might share with them their last end!" [1] For, in the first place, every one longs for what is most for his good; and again, Balaam confesses himself unworthy to be reckoned among the elect people of God. Hence it might be easily inferred how foolishly Balak trusted to his curse. Further, in these words he refers to everlasting felicity; as much as to say that (Israel) would be blessed in death as in life. At the same time he is a witness to our future immortality; not that he had reflected in himself wherefore the death of the righteous would be desirable, but God extorted this confession from an unholy man, so that, either unwillingly or thoughtlessly, he exclaimed that God so persevered in the extension of His paternal favor towards His people, that He did not cease to be gracious to them even in their death. Hence it follows, that the grace of God extends beyond the bounds of this perishing life. Wherefore this declaration contains a remarkable testimony to our future immortality. For although Balaam, perhaps, did not thoroughly consider what he desired, still, there is no doubt but that he truly professed that he wished it for himself. Nevertheless, as hypocrites are wont to do, he did but conceive an evanescent wish, for it was in no real seriousness that he sought what he was convinced was best. The Israelites are called righteous (recti,) as also in other places, not on account of their own righteousness, but in accordance with God's good pleasure, who had deigned to separate them from the unclean nations.
1 - Corn. a Lapide has a curious note on "the death of the righteous," contrasting the happy deaths of some, whom he deemed righteous, with those of others, whom he counted enemies of the Church. Amongst the latter he refers to Calvin himself. "Calvin, excruciated, according to Beza, by divers diseases, was in addition preyed upon by lice, as Jerome Bolsec, a physician of Lyons, and formerly his disciple, reports in his Life, ch. 22. Hence observe, that those who persecute the Church, were, by God's just judgment, eaten by worms. Such was the case with Huneric, Herod, Antiochus, the emperors Maximinianus and Arnulphus, and Calvin."
The fourth part of Israel - i. e., each one of the four camps, into which the host of Israel was divided (see Numbers. 2), seemed to swarm with innumerable multitudes. Possibly Balaam could only see one camp. Balaam bears testimony in this verse to the fulfillment of the promises in Genesis 13:16; Genesis 28:14.
The righteous - i. e., the ancestors of Israel, who "died in faith, not having received the promises, but having seen them afar off" Hebrews 11:13. With their histories Balaam was familiar, particularly with that of Abraham, "the righteous man" whom God had "raised up from the east (and) called to His foot" Isaiah 41:2.
Let my last end be like his - Render rather, "last estate," for the reference is not so much to the act of death, as to all that followed upon it - to the future, in which the name and influence of the deceased person would be perpetuated.
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.
Who can count the (f) dust of Jacob, and the number of the fourth [part] of Israel? Let me (g) die the death of the righteous, and let my last end be like his!
(f) The infinite multitude, as the dust of the earth.
(g) The fear of God's judgment caused him to wish to be joined to the household of Abraham: thus the wicked have their consciences wounded when they consider God's judgments.
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, Genesis 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 Daniel, see Numbers 2:1, and one of them is represented by Balaam as so numerous, as not to be counted, or should be so, see Hosea 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, Revelation 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, Deuteronomy 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.
Who can count the dust of Jacob?--an Oriental hyperbole for a very populous nation, as Jacob's posterity was promised to be (Genesis 13:16; Genesis 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.
The dust - The numberless people of Jacob or Israel, who according to God's promise, are now become as the dust of the earth. Of the righteous - Of this righteous and holy people. The sense is, they are not only happy above other nations in this life, and therefore in vain should I curse them, but they have this peculiar privilege, that they are happy after death: their happiness begins where the happiness of other people ends; and therefore I heartily wish that my soul may have its portion with theirs when I die. Was not God now again striving with him, not only for the sake of Israel, but of his own soul?
*More commentary available at chapter level.