SEV Biblia, Chapter 23:21
No ha mirado iniquidad en Jacob, ni ha visto rebelión en Israel; el SEÑOR su Dios es con él, y júbilo de rey en él.
Clarke's Bible Commentary - Numbers 23:21
Verse 21. 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 favouring, blessing, and sparing a rebellious and undeserving people; see the note, "Gen. xlix. 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. wa aven not only signifies iniquity, but most frequently trouble, labour, distress, and affliction; and these indeed are its ideal meanings, and iniquity is only an accommodated or metaphorical one, because of the pain, distress, &c., produced by sin. lm[ amal, translated here perverseness, occurs often in Scripture, but is never translated perverseness except in this place. It signifies simply labour, 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 fybh al lo hibbit, he hath not seen, has fba al 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.
John Gill's Bible Commentary
Ver. 21. He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel , etc.] 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 Jeremiah 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 f366 , 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 Numbers 10:1-11).
Matthew Henry Commentary
Verses 11-30 - Balak was angry with Balaam. Thus a confession of God's overrulin power is extorted from a wicked prophet, to the confusion of a wicke prince. A second time the curse is turned into a blessing; and thi blessing is both larger and stronger than the former. Men change their minds, and break their words; but God never changes his mind, an therefore never recalls his promise. And when in Scripture he is sai to repent, it does not mean any change of his mind; but only a chang of his way. There was sin in Jacob, and God saw it; but there was no such as might provoke him to give them up to ruin. If the Lord see that we trust in his mercy, and accept of his salvation; that we indulge no secret lust, and continue not in rebellion, but endeavour to serve and glorify him; we may be sure that he looks upon us as accepte in Christ, that our sins are all pardoned. Oh the wonders of providenc and grace, the wonders of redeeming love, of pardoning mercy, of the new-creating Spirit! Balak had no hope of ruining Israel, and Balaa showed that he had more reason to fear being ruined by them. Sinc Balaam cannot say what he would have him, Balak wished him to saw nothing. But though there are many devices in man's heart, God' counsels shall stand. Yet they resolve to make another attempt, thoug they had no promise on which to build their hopes. Let us, who have promise that the vision at the end shall speak and not lie, continu earnest in prayer, Lu 18:1 __________________________________________________________________
Original Hebrew
לא 3808 הביט 5027 און 205 ביעקב 3290 ולא 3808 ראה 7200 עמל 5999 בישׂראל 3478 יהוה 3068 אלהיו 430 עמו 5973 ותרועת 8643 מלך׃ 4428
