Yesterday, we began to discuss the theology of Numbers 24. Moses has designed the Pentateuch so that the structure of Genesis 12-Deuteronomy 34 replicates, on a large scale, the structure of the primordial history of Genesis 1-11. Genesis 1-11 presents a sequence of small narratives studded with small poetic sections. Genesis 12-Deuteronomy 34 presents a sequence of lengthy narratives studded with lengthy poems- each of which elaborates upon the theme of the coming of the kingdom of God, and three of which elaborate on this kingdom prophetically in terms of the “latter days.” Genesis 49 prophesies the coming of the King Messiah in Genesis 49:8-12. Exodus 15 describes the birth of the kingdom in the days of Moses and Sinai. And Numbers 23 celebrates the accomplishment of the exodus and then sets it as a paradigm for the messianic accomplishment in the “latter days” in Numbers 24.
Numbers 23 poetically describes Israel’s exodus from Egypt and subsequent victories. Numbers 24:8 takes this description and applies it personally to the king from the line of Judah. The king is a personal representative of the whole nation, and the messianic king sums up Israel’s story in Himself and brings it to completion in a new exodus. The king is thus like Moses- Pharaoh tried to destroy Israel three times, and his third attempt produced Moses, through whom God brought salvation to Israel. Balak likewise tried to curse Israel three times, the third attempt at a curse producing a prophecy of a king who would come out of Egypt. Moses himself is described as having “become king in Jeshurun” by the giving of the law in Deuteronomy 33:5, and Deuteronomy 30:1-14 describes the new exodus as a time when the hearts of the people will be circumcised so that they can do the Torah.
Moreover, Numbers 24:9 refers to both Genesis 27:9 and 12:3 (Blessed are those who bless you, cursed are those who curse you), applying it to the future king from the line of Judah. Genesis 3:15 begins the theme of “seed” by prophesying a seed from the Woman who will crush the head of the Serpent, and Genesis 12:3 picks up that theme, speaking of covenantal promises made with Abraham’s seed- the five blessings of Genesis 12:1-3 undo the five curses of Genesis 1-11. When Numbers 24 picks up this theme, it focuses Israel’s election onto a single royal seed from the line of Judah, in whom and through whom the promises are fulfilled. This is where Paul gets the idea he does in Galatians 3:16, when he identifies the singular Seed of Abraham as the Messiah. Paul is not making things up, but reading the Torah with close attention to its literary craftsmanship and design.
Numbers 24:15-24 gives more information about this king- and provides signs for the time of his coming. Balaam beholds the king in a vision, but says he is “not now” and “not near.” Calling him a “scepter” which rises out of Israel alludes to the “scepter” which “shall not depart from Judah” in Genesis 49:10. We are told that he shall “crush the forehead of Moab.” References to head crushing allude to the promise of the Seed who will crush the head of the Serpent in Genesis 3:15. Why Moab? I can think of two reasons. First, Balak is the king of Moab, and the king who tries to curse Israel is defeated by the seed from Israel. Second, Moab’s origin is described in Genesis 19:31-38 in the same terms that describe the curse of Canaan in Genesis 9:25. The curse of Canaan, in turn, is described in terms of the curse on the Serpent in Genesis 3:14- the Serpent and Canaan are the only two individuals directly cursed in Genesis, Cain being cursed through the ground. But why are we told that the king will “break down all the sons of Seth”? This is somewhat speculative, but my view is this. Both Moab and arguably Canaan were produced through sexual depravity, and the fall of the sons of Seth is described in Genesis 6:1-4, where, in my view, they gave their daughters to the wicked “sons of God” in order to produce “mighty men”- conquerors whom they believed would be capable of defending the Sethites from the mighty Cainite civilization described in Genesis 4:17-24. That the fathers gave away their daughters to these beings alludes to Adam’s failure to guard his bride from the Serpent and explains why the sons of God were able to take “as many as they chose.” The commandment of Leviticus 18:21 reminds us of this sin, commanding fathers to “not give any of your seed to offer them to Molech.”