Text -- Numbers 22:5 (NET)

22:5 And he sent messengers to Balaam son of Beor at Pethor, which is by the Euphrates River in the land of Amaw, to summon him, saying, “Look, a nation has come out of Egypt. They cover the face of the earth, and they are settling next to me.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 22:5

Who is called a prophet, 2Pe 2:16, because God was pleased to inspire and direct him to speak the following prophecies. Indeed many of the Jewish writers say, that Balaam had been a great prophet, who for the accomplishment of his predictions, and the answers of his prayers, had been looked upon justly as a man of great interest with God. However it is certain, that afterwards for his covetousness, God departed from him.

Wesley: Num 22:5

Or, Bosor, 2Pe 2:15, for he had two names, as many others had.

Wesley: Num 22:5

A city in Mesopotamia.

Wesley: Num 22:5

By Euphrates, which is called the river, by way of eminency, and here the river of Balaam's land or country, to wit, of Mesopotamia.

JFB: Num 22:5

That is, "lord" or "devourer" of people, a famous soothsayer (Jos 13:22).

JFB: Num 22:5

Or, in the Chaldee form, Bosor--that is, "destruction."

JFB: Num 22:5

A city of Mesopotamia, situated on the Euphrates.

Clarke: Num 22:5

To Pethor, which is by the river of the land of the children of his people - Dr. Kennicott justly remarks, that "the description now given of Balaam’ s residence, instead of being particular, agrees with any place in any country where there is a river; for he lived by Pethor, which is by the river of the land of the children of his people. But was Pethor then near the Nile in Egypt? Or in Canaan, near Jordan? Or in Mesopotamia, near the Euphrates, and belonging to the Ammonites? This last was in fact the case; and therefore it is well that twelve Hebrew MSS. (with two of De Rossi’ s) confirm the Samaritan text here in reading, instead of עמו ammo , his people, עמון Ammon , with the Syriac and Vulgate versions."Houbigant properly contends for this reading; and necessity urges the propriety of adopting it. It should therefore stand thus: by the river of the land of the children of Ammon; and thus it agrees with Deu 23:4.

Calvin: Num 22:5

5.He sent messengers therefore unto Balaam This passage shews us, like many others, that the errors wherein Satan entangles unbelievers are derived from good principles. The modesty of king Balak appears to be worthy of praise, in that, conscious of his own weakness, and placing no confidence in human aid, he sets about imploring the help of God. For this is our only safe refuge, although earthly aids may fail us, still to maintain our courage, and to rely upon God, who is all-sufficient in Himself, and independent of external means. Thus far, then, Balak acts rightly, for he seeks nothing more than to conciliate God’s favor, nor places his confidence of victory in anything but God’s good-will; but, when he seeks for God amiss by circuitous ways, he departs far from Him. And this is a common error with all hypocrites and unbelievers, that, whilst they aspire after God, they wander into indirect paths of their own. Balak desires Divine deliverance from his danger; but the means are of his own device, when he would purchase incantations from a mercenary prophet; thus it is, that he binds down God, and subjects Him to his own inventions. He knows, he says, that the power of blessing and cursing appertained to Balaam; but, whence arose this persuasion, unless, ¹⁴² by catching at the more empty name of Prophet, he separates God from Himself? He ought first to have inquired what the will of God was, and to have addressed prayer in earnest faith to Him, in order to propitiate Him; whereas, omitting the main thing, he is satisfied with a mere venal blessing. We gather, therefore, from his anxiety to obtain peace and pardon from God, that there was some seed of religion implanted in his mind. The reverence which he pays to the Prophet is also a sign of his piety. But that he desires to win over God by his own vain inventions is a proof of foolish superstition; and that he seeks to lay Him under obligation to himself, of impious pride. ¹⁴³

I know not how it came into the mind of the Chaldee interpreter to suppose that Pether was on the banks of the Euphrates; nor is it probable that (Balaam) was fetched from so great a distance. Neither would his celebrity have extended from so distant a place to these nations. I am persuaded that it is the proper name of a place, because the termination of the word Petorah does not admit of its being an epithet, such as “the soothsayer,” as Jerome has rendered it. Although, however, the country is not specified, it is probably gathered from the context that Balaam was a Midianite; and for this reason I conceive the Midianites were sought in alliance, in order that they might gain over their fellow-countrymen.

It is a poor exposition of what follows in verse 7, that they had “the divinations in their hand,” ¹⁴⁴ to refer it to the art of divination, or even that they were accompanied by those who were skillful in the same science. It is more simple to interpret it of their commission, as though Moses said that the messengers were instructed as to what they sought of Balaam, viz., that he should curse the people of Israel, for there is no absurdity in supposing that Moses again repeats what he had related in the preceding verse. Still, I am not indisposed to accept the view which others take, viz., that they took with them the reward or price of divination, for there have been in all ages hireling prophets who made a sale of their revelations; and since even amongst the Israelites many impostors thus set themselves up for hire, this abuse had much vogue (among them.) Hence it was that Saul and his servant hesitated to go to Samuel, because they had not any gift at hand to offer him, until the servant replied that he had the fourth part of a shekel of silver, as if Samuel set up his prophecies for sale, as was commonly the case. (1Sa 9:7.) Ezekiel, indeed, charges the false prophets with this, that they sold themselves for a trifling bribe.

Defender: Num 22:5

Pethor was in Mesopotamia (Deu 23:4), a long way from the land of Moab. This indicates that Balaam was known far and wide as a great prophet. However, he had begun to use methods of divination (Num 22:7) and enchantments (Num 24:1), which were prohibited by God (Lev 19:26; Deu 18:10). Thus he had become a false prophet, deriving his occultic powers from evil spirits rather than the Holy Spirit, much like modern channelers, psychics, and so-called prophets."

TSK: Num 22:5

sent : Deu 23:4; Jos 13:22, Jos 24:9; Neh 13:1, Neh 13:2; Mic 6:5; 2Pe 2:15, 2Pe 2:16, son of Bosor, Jud 1:11; Rev 2:14

Pethor : Dr. Kennicott justly remarks, that ""the description now given of Balaam’ s residence, instead of being particular, agrees with any place, in any country where there is a river; for he lived by ‘ Pethor, which is by the river of the land of his people.’ But was Pethor, then, near the Nile in Egypt? Or in Canaan, near Jordan? Or in Mesopotamia, near the Euphrates, and belonging to the Ammonites? This last was in fact the case; and therefore, it is well that twelve Hebrew manuscripts (with two of De Rossi’ s) confirm the Samaritan text here, in reading instead of âmmo , ‘ his people,’ Ammon, with the Syriac and Vulgate versions.""Houbigant justly contends for this reading; and necessity urges the propriety of adopting it, and it thus agrees with Deu 23:4. Ptolemy calls Pethor, Pachura, and Eusebius, Pathura; who places it in upper Mesopotamia. Calmet is of opinion, that it was situated towards Thapsacus, beyond the Euphrates. Num 23:7; Deu 23:4

they cover : Gen 13:16; Exo 1:7-10; Psa 105:24

face : Heb. eye

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 22:5

Balaam the son of Beor was from the first a worshipper in some sort of the true God; and had learned some elements of pure and true religion in his home in the far East, the cradle of the ancestors of Israel. But though prophesying, doubtless even before the ambassadors of Balak came to him, in the name of the true God, yet prophecy was still to him as before a mere business, not a religion. The summons of Balak proved to be a crisis in his career: and he failed under the trial. When the gold and honors of Balak seemed to be finally lost, he became reckless and desperate; and, as if in defiance, counseled the evil stratagem by which he hoped to compass indirectly that ruin of God’ s people which he had been withheld from working otherwise. He thus, like Judas and Ahithophel, set in motion a train of events which involved his own destruction.

The name Balaam signifies "destroyer,"or "glutton,"and is in part identical with "Bela, son of Beor,"the first king of Edom Gen 36:32. The name "Beor"("to burn up") is that of the father, or possibly ancestor, of the prophet.

Pethor, which is by the river of the land of the children of his people - Rather, Pethor which was ... land. Pethor (Pitru, Assyrian) was on the river Sagura (modern: Sajur) near its junction with the Euphrates.

Poole: Num 22:5

Balaam is called a prophet , 2Pe 2:16 , because God was pleased to inspire and direct him to speak the following prophecy, as he did inspire Caiaphas to speak those words, Joh 11:51,52 , and as sometimes he did for a time inspire other wicked men; but in truth he was a soothsayer , as he is called, Jos 13:22 . See Num 24:1 .

Beor or Bosor , 2Pe 2:15 ; for he had two names, as many others had.

Pethor a city in Mesopotamia or Aram: see Num 23:7 Deu 23:4 .

By the river i.e. by Euphrates, which is oft called the river , by way of eminency, as Gen 15:18 Jos 24:2,15 , and here the river of Balaam’ s land or country , to wit, of Mesopotamia or Aram, Num 21:7 .

They abide over against me they are encamped in my neighbourhood, ready to invade my kingdom.

Haydock: Num 22:5

Beor. St. Peter (ii. 11, 15) reads Bosor. ---

A soothsayer, or magician, ( ariolum ) as this word always indicates, Josue xiii. 22. The Hebrews believe he was once a true prophet, a descendant of Buz, the son of Melcha, and the same as Eliu, the friend of Job. (St. Jerome, q. 3. Hebrew in Genesis) He certainly foretold the Messias, or star of Jacob, by divine inspiration, chap. xxiv. 17. (Haydock) ---

He consults and acknowledges the true God, ver. 8, 18, 20. Origen (hom. 13,) believes that he left a book of his prophecies, which was known to the wise men, and discovered to them the birth of the Messias; and some Rabbins think that Moses has here inserted from that work what relates to Balaam. St. Augustine (q. 48) shews that he was a wicked man, of whom nevertheless God made use to convey important instructions; and that he is one of those reprobates who will say, Lord, have we not prophesied in thy name? He is placed with Cain and Core, St. Jude 11. St. Ambrose (ep. 50,) observes, that he might prophesy, like Caiphas, without knowing what he said, and that the gift of prophecy on this occasion, was no proof of his virtue. Many of the Fathers look upon him as a mere magician, who could utter no blessing, but only curses, by the rules of his infernal art. He did not design to consult God, but the Lord puts answers into his mouth. (Theodoret, q. 39, 42.) The method of consultation seemed to border on superstition. He wished to make God change his resolutions, as if he were an idol, and attempted to evade the impressions of his spirit. (Calmet) ---

The river, Euphrates, which waters the country of the Ammonites. (Menochius) ---

Hebrew, "to Pethora, which is by the land of the children of his people." St. Jerome has translated Pethora "soothsayer," and left Ammon un declined. (Haydock) ---

The Chaldean informs us, that he was a resident at Petor, a city of Syria, on the Euphrates. It is probably the same town with the Pacora of Ptolemy, near Thapsacus. Balaam is styled an Aramean; (chap. xxiii. 17,) and we know that he came from Mesopotamia. Hebrew Aram Naharaim, (Deuteronomy xxiii. 4.; Calmet) or "Syria, between the two rivers," the Euphrates and Tigris. (Salien) ---

Me, ready to fall upon my dominions. It appears hence, that Balaam was in high estimation, since a distant king depends more upon his power, that upon the efforts of all his own armies, and those of his auxiliaries, and is willing to pay him for cursing his enemies at do dear a rate. Perhaps he thought that they employed magical arts to conquer their enemies, by prayer. See Exodus xvii. 11.; Origen, hom. 13. (Haydock)

Gill: Num 22:5

He sent messengers therefore unto Balaam the son of Beor,.... In consequence of the consultation held by the king of Moab with the elders of Midian; and very probably through a motion of theirs, and by advice they gave, Balak dispatched messengers of both people to the person here described by his name and parentage; but who he was is not easy to say: the Jews sometimes make him to be a magician in Pharaoh's court, at the time when Moses was born ^z, which is not probable; and it is still more improbable that he should be Laban the Syrian, as the Targum of Jonathan here, and the Targum on 1Ch 1:44 though others say ^a he was the son of Beor, the son of Laban, and so was the grandson of Laban; and with as little probability is he said to be Elihu, that answered Job according to a tradition of the Jews, mentioned by Jerom ^b; nor is there any reason to believe that he was ever a good man, and a true prophet of the Lord; he is expressly said to be a diviner or a soothsayer, Jos 13:22, a sort of men abhorred of God, and not to be suffered to be among his people, Deu 18:10 but were of great credit and esteem among the Heathens, for their pretensions to foretell things to come, or to discover lost goods, and the like; and by their enchantments to drive away evils, or bring on curses, for which Balaam was famous: and therefore, by the advice of the Midianites, Balak sent for him

to Pethor, which is by the river of the land of the children of his people; the land of his people, of his birth or habitation, was Aram or Syria, Num 23:7 that is, Aram Naharaim, which lay between the two rivers Tigris and Euphrates, or what is sometimes called Mesopotamia, as is clear from Deu 23:4, and the river of that land, which was eminently so called, is the river Euphrates, as the Targum of Jonathan expresses it here, and by that river was Pethor, where Balaam now lived; and is by some thought to be the same with the Pacoria of Ptolemy ^c, which was by that river: the messengers were sent

to call him: to invite him to Balak's court:

saying, behold, there is a people come out from Egypt; Balak speaks of them, as if he knew not who they were, only that they were come from Egypt, and were seeking a new habitation to settle in, and so were in danger from them, lest they should invade his country, and settle there:

behold, they cover the face of the earth; not the face of the whole earth, unless an hyperbolical expression is supposed, to set forth the greatness of their numbers; but a large part of the earth, all within sight almost, even the plains of Moab:

and they abide over against me; were very near him, lay encamped before his country, and his metropolis, and so he thought himself in great danger, and threatened with an invasion, as the pitching of their tents so near made him surmise.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 22:5

¹ sn There is much literature on pagan diviners and especially prophecy in places in the east like Mari (see, for example, H. B. Huffmon, “Prophecy in the Mari Letters,” BA 31 [1968]: 101-24). Balaam appears to be a pagan diviner who was of some reputation; he was called to curse the Israelites, but God intervened and gave him blessings only. The passage forms a nice complement to texts that deal with blessings and curses. It shows that no one can curse someone whom God has blessed.

² tn Heb “by the river”; in most contexts this expression refers to the Euphrates River (cf. NAB, NCV, NRSV, TEV, CEV, NLT).

³ tn Heb “in the land of Amaw” (cf. NAB, NRSV, TEV); traditionally “in the land of the sons of his people.” The LXX has “by the river of the land.”

⁴ tn Heb “eye.” So also in v. 11.

Geneva Bible: Num 22:5

He sent messengers therefore unto Balaam the son of Beor to Pethor, which [is] by the ^{( c )} river of the land of the children of his people, to call him, saying, Behold, there is a people come out from Egypt: behold, they cover the face of the earth, and they abide over against me:

^{( c )} That is, Euphrates, upon which stood this city Pethor.

Commentary -- Verse Range Notes

TSK Synopsis: Num 22:1-41

1 Balak's first message for Balaam is refused.

15 His second message obtains him.

22 An angel would have slain him, if he had not been saved by his ass.

36 Balak entertains him.

Maclaren: Num 22:5

Balaam

He sent messengers therefore unto Balaam the son of Beer to Pethor, which is by the river of the land of the children of his people, to call him, saying, Behold there is a people come out from Egypt: behold, they cover the face of the earth, and they abide over against me.'--Num. 22:5.

Give. a general outline of the history. See Bishop Butler's great sermon

I. How Much Knowledge And Love Of Good There May Be In A Bad Man.

Balaam Was A Prophet:

(A) He Knew Something Of The Divine Character.

(B) He Knew What Righteousness Was (Micah 5:8).

(C) He Knew Of A Future State, And Longed For The Last End Of The Righteous.'

He would not break the law of God, and curse by word of mouth:

But yet for all that he wanted to curse. He wanted to do the wrong thing, and that made him bad. And when he durst not do it in one way, he did it in another.

So he is a picture of the universal blending and mixture that there is even in bad men.

It is not knowledge that makes a man good.

It is not aspirations after righteousness. These dwell more or less in all souls.

It is not desire to go to heaven , everybody has that desire.

Perfectly vicious men are devils. There is always the blending.

Many of us are trusting to these vagrant wishes, but my friends, it is not what a man would sometimes like, but what the whole set and tenor of his life tends towards, that makes him. There may be plenty of backwater eddies and cross-currents in the sea, but the tide goes on all the same.

All these fancies and their whole arrayOne cunning bosom sin blows quite away.'Let no man deceive you; he that doeth righteousness is righteous.'

Do not trust your convictions; they are powerless in the fight.

II. How Men May Deceive Themselves About Their Condition,

Or the self-illusions and compromises of sin. These convictions will never, by themselves, keep a man from evil, but they may lead men to try to compromise, just as Balaam did. He would go, but he would not, for the life of him, curse; and he evidently thought that he was a hero in firmness and a martyr to duty.

He would not curse in words, but he did it in another way, by means of Baal-peer.

So we find men making compromises between duty and inclination; keeping the letter and breaking the spirit; obeying in some respects and indemnifying themselves for their obedience by their disobedience in others; very devout, attentive to all religious observances, and yet sinning on. And we find such men playing tricks upon themselves, and really deluding themselves into the idea that they are very good men!

This is the great characteristic of sin, its deceitfulness. It always comes as an angel of light,' like some of those weird stories in which we read about a strange guest at a banquet who discloses a skeleton below the wedding garment!

Father of lies.' Nihil imbecillius denudate diabolo.' The more one sins, the less capable he becomes of discerning evil. Conscience becomes sophisticated, and it is always possible to refine away its judgments.

By reason of use have their senses exercised to discern.' Take heed lest any of you be hardened through the deceitfulness of sin.'

III. The Absurdity And Unreasonableness Of Unrighteousness.

We look at Balaam, and think, how could a man purpose anything so foolish as to go on seeking for an opportunity to break a law which he knew to be irrevocable.

Yet what did he do but what every sinner does?

All sin is the breach of law which at the very moment of breaking is known to be imperative.

All sin is thus the overbearing of conscience, or the sophistication of conscience, and all sin is the incurring voluntarily of consequences which at the moment are or might be known to be certain, and far overbalancing any fancied wages of unrighteousness.'

Thus all sin is the overbearing of reason or the sophisticating of reason by passion. Men know the absurdity of sin, and yet men will go on sinning. A rogue is a roundabout fool.' All wrongdoing is a mighty blunder. It is only righteousness which is congruous with a man's reason, with a man's conscience, with a man's highest happiness. The fear of the Lord,' that is wisdom.

IV. The Wages Of Unrighteousness.

How Balaam's experiment ended, his death. He tried to make the best of both worlds,' so he ran with the hare and hunted with the hounds, and this was how it ended, as it always does, as it always will. How death ends all the illusions, sternly breaks down all the compromises, reveals all the absurdities!

Men are one thing or the other. Learn, then, the lesson that no gifts, no talents, no convictions, no aspirations will avail

Let this sad figure which looks out upon us with grey streaming hair and uplifted hands from beside the altar on Pisgah speak to us.

How near the haven it is possible to be cast away! Like Bunyan's way to hell from near the gate of the celestial city.

Balaam said, Let me die the death of the righteous!' and his death was thus : Balaam they slew with the sword,' and his epitaph is Balaam the son of Beor, who loved the wages of unrighteousness,' got them, and perished!

MHCC: Num 22:1-14

The king of Moab formed a plan to get the people of Israel cursed; that is, to set God against them, who had hitherto fought for them. He had a false notion, that if he could get some prophet to pray for evil upon them, and to pronounce a blessing upon himself and his forces, that then he should be able to deal with them. None had so great a reputation as Balaam; and Balak will employ him, though he send a great way for him. It is not known whether the Lord had ever spoken to Balaam, or by him, before this; though it is probable he had, and it is certain he did afterwards. Yet we have abundant proof that he lived and died a wicked man, an enemy to God and his people. And the curse shall not come upon us if there is not a cause, even though men utter it. To prevail with Balaam, they took the wages of unrighteousness, but God laid restraint upon Balaam, forbidding him to curse Israel. Balaam was no stranger to Israel's cause; so that he ought to have answered the messengers at once, that he would never curse a people whom God had blessed; but he takes a night's time to consider what he should do. When we parley with temptations, we are in great danger of being overcome. Balaam was not faithful in returning God's answer to the messengers. Those are a fair mark for Satan's temptation, who lessen Divine restraints; as if to go against God's law were only to go without his leave. The messengers also are not faithful in returning Balaam's answer to Balak. Thus many are abused by the flatteries of those about them, and are prevented from seeing their own faults and follies.

Matthew Henry: Num 22:1-14

The children of Israel have at length finished their wanderings in the wilderness, out of which they went up (Num 21:18), and are now encamped in the plains of Moab near Jordan, where they continued till they passed through Jordan under Joshua, after the death of Moses. Now we have here,

I. The fright which the Moabites were in upon the approach of Israel, Num 22:2-4. They needed not to fear any harm from them if they knew (and it is probable that Moses let them know) the orders God had given to Israel not to contend with the Moabites, nor to use any hostility against them, Deu 2:9. But, if they had any notice of this, they were jealous that it was but a sham, to make them secure, that they might be the more easily conquered. Notwithstanding the old friendship between Abraham and Lot, the Moabites resolved to ruin Israel if they could, and therefore they will take it for granted, without any ground for the suspicion, that Israel resolves to ruin them. Thus it is common for those that design mischief to pretend that mischief is designed against them; and their groundless jealousies must be the colour of their causeless malice. They hear of their triumphs over the Amorites (Num 22:2), and think that their own house is in danger when their neighbour's is on fire. They observe their multitudes (Num 22:3): They were many; and hence infer how easily they would conquer their country, and all about them if some speedy and effectual course were not taken to stop the progress of their victorious arms: "They shall lick up or devour us, and all that are round about us, as speedily and irresistibly as the ox eats up the grass "(Num 22:4), owning themselves to be an unequal match for so formidable an enemy. Therefore they were sorely afraid and distressed themselves; thus were the wicked in great fear where no fear was, Psa 53:5. These fears they communicated to their neighbours, the elders of Midian, that some measures might be concerted between them for their common safety; for, if the kingdom of Moab fall, the republic of Midian cannot stand long. The Moabites, if they had pleased, might have made a good use of the advances of Israel, and their successes against the Amorites. They had reason to rejoice, and give God and Israel thanks for freeing them from the threatening power of Sihon king of the Amorites, who had taken from them part of their country, and was likely to overrun the rest. They had reason likewise to court Israel's friendship, and to come in to their assistance; but having forsaken the religion of their father Lot, and being sunk into idolatry, they hated the people of the God of Abraham, and were justly infatuated in their counsels and given up to distress.

II. The project which the king of Moab formed to get the people of Israel cursed, that is, to set God against them, who, he perceived, hitherto fought for them. He trusted more to his arts than to his arms, and had a notion that if he could but get some prophet or other, with his powerful charms, to imprecate evil upon them, and to pronounce a blessing upon himself and his forces, then, though otherwise too weak, he should be able to deal with them. This notion arose, 1. Out of the remains of some religion; for it owns a dependence upon some visible sovereign powers that rule in the affairs of the children of men and determine them, and an obligation upon us to make application to these powers. 2. Out of the ruins of the true religion; for if the Midianites and Moabites had not wretchedly degenerated from the faith and worship of their pious ancestors, Abraham and Lot, they could not have imagined it possible to do any mischief with their curses to a people who alone adhered to the service of the true God, from whose service they had themselves revolted.

III. The court which he made to Balaam the son of Beor, a famous conjurer, to engage him to curse Israel. The Balaam lived a great way off, in that country whence Abraham came, and where Laban lived; but, though it was probable that there were many nearer home that were pretenders to divination, yet none had so great a reputation for success as Balaam, and Balak will employ the best he can hear of, though he send a great way for him, so much is his heart upon this project. And to gain him, 1. He makes him his friend, complaining to him, as his confidant, of the danger he was in from the numbers and neighbourhood of the camp of Israel: They cover the face of the earth, and they abide over against me, Num 22:5. 2. In effect he makes him his god, by the great power he attributes to his word: He whom thou blessest is blessed, and he whom thou cursest is cursed, Num 22:6. The learned bishop Patrick inclines to think, with many of the Jewish writers, that Balaam had been a great prophet, who, for the accomplishment of his predictions and the answers of his prayers, both for good and evil, had been looked upon justly as a man of great interest with God; but that, growing proud and covetous, God departed from him, and then, to support his sinking credit, he betook himself to diabolical arts. He is called a prophet (2Pe 2:16,) because he had been one, or perhaps he had raised his reputation from the first by his magical charms, as Simon Magus, who bewitched the people so far that he was called the great power of God, Act 8:10. Curses pronounced by God's prophets in the name of the Lord have wonderful effects, as Noah's (Gen 9:25), and Elisha's, 2Ki 2:24. But the curse causeless shall not come (Pro 26:2), no more than Goliath's, when he cursed David by his gods, 1Sa 17:43. Let us desire to have the prayers of God's ministers and people for us, and dread having them against us; for they are greatly regarded by him who blesseth indeed and curseth indeed. But Balak cannot rely upon these compliments as sufficient to prevail with Balaam, the main inducement is yet behind (Num 22:7): they took the rewards of divination in their hand, the wages of unrighteousness, which he loved, 2Pe 2:15.

IV. The restraint God lays upon Balaam, forbidding him to curse Israel. It is very probable that Balaam, being a curious inquisitive man, was no stranger to Israel's case and character, but had heard that God was with them of a truth, so that he ought to have given the messengers their answer immediately, that he would never curse a people whom God had blessed; but he lodges the messengers, and takes a night's time to consider what he shall do, and to receive instructions from God, Num 22:8. When we enter into a parley with temptations we are in great danger of being overcome by them. In the night God comes to him, probably in a dream, and enquires what business those strangers had with him. He knows it, but he will know it from him. Balaam gives him an account of their errand (Num 22:9-11), and God thereupon charges him not to go with them, or attempt to curse that blessed people, Num 22:12. Thus God sometimes, for the preservation of his people, was pleased to speak to bad men, as to Abimelech (Gen 20:3), and to Laban, Gen 31:24. And we read of some that were workers of iniquity, and yet in Christ's name prophesied, and did many wondrous works. Balaam is charged not only not to go to Balak, but not to offer to curse this people, which he might have attempted at a distance; and the reason is given: They are blessed. This was part of the blessing of Abraham (Gen 12:3), I will curse him that curseth thee; so that an attempt to curse them would be not only fruitless, but perilous. Israel had often provoked God in the wilderness, yet he will not suffer their enemies to curse them, for he rewards them not according to their iniquities. The blessedness of those whose sin is covered comes upon them, Rom 4:6, Rom 4:7.

V. The return of the messengers without Balaam. 1. Balaam is not faithful in returning God's answer to the messengers, Num 22:13. He only tells them, the Lord refuseth to give me leave to go with you. He did not tell them, as he ought to have done, that Israel was a blessed people, and must by no means be cursed; for then the design would have been crushed, and the temptation would not have been renewed: but he, in effect, desired them to give his humble service to Balak, and let him know that he applauded his project, and would have been very glad to gratify him, but that truly he had the character of a prophet, and must not go without leave from God, which he had not yet obtained, and therefore for the present he must be excused. Note, Those are a fair mark for Satan's temptation that speak diminishingly of divine prohibitions, as if they amounted to no more than the denial of a permission, and as if to go against God's law were only to go without his leave. 2. The messengers are not faithful in returning Balaam's answer to Balak. All the account they give of it is, Balaam refuseth to come with us (Num 22:14), intimating that he only wanted more courtship and higher proffers; but they are not willing Balak should know that God had signified his disallowance of the attempt. Thus are great men wretchedly abused by the flatteries of those about them, who do all they can to prevent their seeing their own faults and follies.

Keil-Delitzsch: Num 22:2-21

The rapid defeat of the two mighty kings of the Amorites filled the Moabites with such alarm at the irresistible might of Israel, that Balak their king, with the princes of Midian, sought to bring the powers of heathen magic to bear against the nation of God; and to this end he sent messengers with presents to Balaam, the celebrated soothsayer, in Mesopotamia, who had the reputation of being able both to bless and curse with great success, to entreat him to come, and so to weaken the Israelites with his magical curses, that he might be able to smite them, and drive them out of his land (Num 22:1-7). At first Balaam declined this invitation, in consequence of divine instructions (Num 22:8-14); but when a second and still more imposing embassy of Moabite princes appeared before him, God gave him permission to go with them, but on this condition, that he should do nothing but what Jehovah should tell him (Num 22:15-21). When on the way, he was warned again by the miraculous opposition of the angel of the Lord, to say nothing but what God should say to him (Num 22:22-35). When Balak, therefore, came to meet him, on his arrival at the border of his kingdom, to give him a grand reception, Balaam explained to him, that he could only speak the word which Jehovah would put into his mouth (Num 22:36-40), and then proclaimed, in four different utterances, what God inspired him to declare. First of all, as he stood upon the height of Bamoth-baal, from which he could see the end of the Israelitish camp, he declared that it was impossible for him to curse this matchless, numerous, and righteous people, because they had not been cursed by their God (Num 22:41-23:10). He then went to the head of Pisgah, where he could see all Israel, and announced that Jehovah would bless this people, because He saw no unrighteousness in them, and that He would dwell among them as their King, making known His word to them, and endowing them with activity and lion-like power (Num 23:11-24). And lastly, upon the top of Peor, where he could see Israel encamped according to its tribes, he predicted, in two more utterances, the spread and powerful development of Israel in its inheritance, under the blessing of God (Num 23:25-24:9), the rise of a star out of Jacob in the far distant future, and the appearance of a ruler in Israel, who would break to pieces all its foes (Num 24:10-24); and upon this Balak sent him away (Num 24:25).

From the very earliest times opinions have been divided as to the character of Balaam.

(Note: On Balaam and his prophecies see G. Moebius Prophetae Bileami historia, Lips. 1676; Lüderwald, die Geschichte Bileams deutlich u. begreiflich erklärt (Helmst. 1787); B. R. de Geer, Diss. de Bileamo, ejus historia et vaticiniis; Tholuck's vermischte Schriften (i. pp. 406ff.); Hengstenberg, History of Balaam , etc. (Berlin, 1842, and English translation by Ryland: Clark, 1847); Kurtz , History of the Old Covenant (English translation: Clark, 1859); and Gust. Baur, Gesch. der alttestl. Weissagung, Giessen, 1861, where the literature is given more fully still.)

Some (e.g., Philo, Ambrose, and Augustine ) have regarded him as a wizard and false prophet, devoted to the worship of idols, who was destitute of any susceptibility for the true religion, and was compelled by God, against his will, to give utterance to blessings upon Israel instead of curses. Others (e.g., Tertullian and Jerome ) have supposed him to be a genuine and true prophet, who simply fell through covetousness and ambition. But these views are both of them untenable in this exclusive form. Witsius ( Miscell . ss. i. lib. i. c. 16, §33ff.), Hengstenberg (Balaam and his Prophecies), and Kurtz (History of the Old Covenant), have all of them clearly demonstrated this. The name בּלעם (lxx Βαλαάμ ) is not to be derived, as Gesenius suggests, from בּל and עם , non populus , not a people, but either from בּלע and עם (dropping one ) ע , devourer of the people ( Simonis and Hengstenberg), or more probably from בּלע , with the terminal syllable ם -, devourer, destroyer ( Fürst, Dietrich ), which would lead to the conclusion, that "he bore the name as a dreaded wizard and conjurer; whether he received it at his birth, as a member of a family in which this occupation was hereditary, and then afterwards actually became in public opinion what the giving of the name expressed as an expectation and desire; or whether the name was given to him at a later period, according to Oriental custom, when the fact indicated by the name had actually made its appearance"(Hengstenberg). In its true meaning, the name is related to that of his father, Beor.

(Note: The form Bosor , which we find instead of Beor in 2Pe 2:15, appears to have arisen from a peculiar mode of pronouncing the guttural ע(see Loescher de causis ling. ebr . p. 246); whereas Vitringa maintains (in his obss . ss. l. iv. c. 9), that Peter himself invented this form, "that by this sound of the word he might play upon the Hebrew בשׂר, which signifies flesh, and thus delicately hint that Balaam , the false prophet, deserved to be called the son of Bosor, i.e., בשׂר, or flesh, on account of his persuading to the indulgence of carnal lusts.")

בּעור , from בּער , to burn, eat off, destroy: so called on account of the destructive power attributed to his curses (Hengstenberg). It is very probable, therefore, that Balaam belonged to a family in which the mantic character, or magical art, was hereditary. These names at once warrant the conjecture that Balaam was a heathen conjurer or soothsayer. Moreover, he is never called נביא , a prophet, or חזה , a seer, but הקּסם , the soothsayer (Jos 13:22), a title which is never used in connection with the true prophets. For קסם , soothsaying, is forbidden to the Israelites in Deu 18:10., as an abomination in the sight of Jehovah, and is spoken of everywhere not only as a grievous sin (1Sa 15:23; Eze 13:23; 2Ki 17:17), but as the mark of a false prophet (Eze 13:9; Eze 22:28; Jer 14:14, and even in Isa 3:2, where קסם forms the antithesis to נביא ). Again, Balaam resorts to auguries, just like a heathen soothsayer (Num 24:1, compared with Num 23:3, Num 23:5), for the purpose of obtaining revelations; from which we may see that he was accustomed to adopt this as his ordinary mode of soothsaying.

(Note: "The fact that he made use of so extremely uncertain a method as augury, the insufficiency of which was admitted even by the heathen themselves (vid., Nägelsbach, homer . Theol. pp. 154ff.), and which no true prophet among the Israelites ever employed, is to be attributed to the weakness of the influence exerted upon him by the Spirit of God. When the Spirit worked with power, there was no need to look round at nature for the purpose of ascertaining the will of God"(Hengstenberg).)

On the other hand, Balaam was not without a certain measure of the true knowledge of God, and not without susceptibility for such revelations of the true God as he actually received; so that, without being really a prophet, he was able to give utterance to true prophecies from Jehovah. He not only knew Jehovah, but he confessed Jehovah, even in the presence of Balak, as well as of the Moabitish messengers. He asked His will, and followed it (Num 22:8, Num 22:13, Num 22:18-19, Num 22:28; Num 23:12), and would not go with the messengers of Balak, therefore, till God had given him permission (Num 22:20). If he had been altogether destitute of the fear of God, he would have complied at once with Balak's request. And again, although at the outset it is only Elohim who makes known His will (Num 22:9, Num 22:20), and even when he first of all goes out in search of oracles, it is Elohim who comes to him (Num 23:4); yet not only does the angel of Jehovah meet him by the way (Num 22:22.), but Jehovah also puts words into his mouth, which he announces to the king of the Moabites (Num 23:5, Num 23:12, Num 23:16), so that all his prophecies are actually uttered from a mind moved and governed by the Spirit of God, and that not from any physical constraint exerted upon him by God, but in such a manner that he enters into them with all his heart and soul, and heartily desires to die the death of these righteous, i.e., of the people of Israel (Num 23:10); and when he finds that it pleases Jehovah to bless Israel, he leaves off resorting any longer to auguries (Num 24:1), and eventually declares to the enraged monarch, that he cannot transgress the command of Jehovah, even if the king should give him his house full of silver and gold (Num 24:13).

(Note: The significant interchange in the use of the names of God, which is seen in the fact, that from the very outset Balaam always speaks of Jehovah (Num 22:8, Num 22:13, Num 22:18-19), - whereas, according to the historian, it is only Elohim who reveals Himself to him (Num 22:9-10, Num 22:12), - has been pointed out by Hengstenberg in his Dissertations ; and even Baur , in his Geschichte der alttestl. Weissagung (i. p. 334), describes it as a "fine distinction;"but neither of them satisfactorily explains this diversity. For the assumption that Balaam is thereby tacitly accused of hypocrisy (Hengstenberg), or that the intention of the writer is to intimate that "the heathen seer did not stand at first in any connection whatever with the true God of Israel"( Baur ), sets up a chasm between Elohim and Jehovah , with which the fact that, according to Num 22:22, the wrath of Elohim on account of Balaam's journey was manifested in the appearance of the angel of Jehovah , is irreconcilable. The manifestation of God in the form of the angel of Jehovah , was only a higher stage of the previous manifestations of Elohim . And all that follows from this is, that Balaam's original attitude towards Jehovah was a very imperfect one, and not yet in harmony with the true nature of the God of Israel. In his Jehovah Balaam worshipped only Elohim , i.e., only a divine being, but not the God of Israel, who was first of all revealed to him according to His true essence, in the appearance of the angel of Jehovah, and still more clearly in the words which He put into his mouth. This is indicated by the use of Elohim , in Num 22:9-10, Num 22:12. In the other passages, where this name of God still occurs, it is required by the thought, viz., in Num 22:22, to express the essential identity of Elohim and the Maleach Jehovah ; and in Num 22:38; Num 23:27, and Num 24:2, to show that Balaam did not speak out of his own mind, but from the inspiration of the Spirit of God .)

This double-sidedness and ambiguity of the religious and prophetic character of Balaam may be explained on the supposition that, being endowed with a predisposition to divination and prophecy, he practised soothsaying and divination as a trade; and for the purpose of bringing this art to the greatest possible perfection, brought not only the traditions of the different nations, but all the phenomena of his own times, within the range of his observations. In this way he may have derived the first elements of the true knowledge of God from different echoes of the tradition of the primeval age, which was then not quite extinct, and may possibly have heard in his own native land some notes of the patriarchal revelations out of the home of the tribe-fathers of Israel. But these traditions are not sufficient of themselves to explain his attitude towards Jehovah, and his utterances concerning Israel. Balaam's peculiar knowledge of Jehovah, the God of Israel, and of all that He had done to His people, and his intimate acquaintance with the promises made to the patriarchs, which strike us in his prophecies (comp. Num 23:10 with Gen 13:16; Gen 28:14; Num 24:9 with Gen 49:9; and Num 24:17 with Gen 49:10), can only be explained from the fact that the report of the great things which God had done to and for Israel in Egypt and at the Dead Sea, had not only spread among all the neighbouring tribes, as was foretold in Exo 15:14, and is attested by Jethro, Exo 18:1., and Rahab the Canaanites, Jos 2:9., but had even penetrated into Mesopotamia, as the countries of the Euphrates had maintained a steady commercial intercourse from the very earliest times with Hither Asia and the land Egypt. Through these tidings Balaam was no doubt induced not only to procure more exact information concerning the events themselves, that he might make a profitable use of it in connection with his own occupation, but also to dedicate himself to the service of Jehovah, "in the hope of being able to participate in the new powers conferred upon the human race; so that henceforth he called Jehovah his God, and appeared as a prophet in His name"(Hengstenberg). In this respect Balaam resembles the Jewish exorcists, who cast out demons in the name of Jesus without following Christ (Mar 9:38-39; Luk 9:49), but more especially Simon Magus, his "New Testament antitype,"who was also so powerfully attracted by the new divine powers of Christianity that he became a believer, and submitted to baptism, because he saw the signs and great miracles that were done (Act 8:13). And from the very time when Balaam sought Jehovah, the fame of his prophetical art appears to have spread. It was no doubt the report that he stood in close connection with the God of Israel, which induced Balak, according to Num 22:6, to hire him to oppose the Israelites; as the heathen king shared the belief, which was common to all the heathen, that Balaam was able to work upon the God he served, and to determine and regulate His will. God had probably given to the soothsayer a few isolated but memorable glimpses of the unseen, to prepare him for the service of His kingdom. But "Balaam's heart was not right with God,"and "he loved the wages of unrighteousness"(Act 8:21; 2Pe 2:15). His thirst for honour and wealth was not so overcome by the revelations of the true God, that he could bring himself to give up his soothsaying, and serve the living God with an undivided heart. Thus it came to pass, that through the appeal addressed to him by Balak, he was brought into a situation in which, although he did not venture to attempt anything in opposition to the will of Jehovah, his heart was never thoroughly changed; so that, whilst he refused the honours and rewards that were promised him by Balak, and pronounced blessings upon Israel in the strength of the Spirit of God that came upon him, he was overcome immediately afterwards by the might of the sin of his own unbroken heart, fell back into the old heathen spirit, and advised the Midianites to entice the Israelites to join in the licentious worship of Baal Peor (Num 31:16), and was eventually put to death by the Israelites when they conquered these their foes (Num 31:8).

(Note: When modern critics, such as Knobel , Baur , etc., affirm that the tradition in Num 31:8, Num 31:16; Jos 13:22 -viz., that Balaam was a kosem , or soothsayer, who advised the Midianites to seduce the Israelites to join in the worship of Baal-is irreconcilable with the account in Num 22-24 concerning Balaam himself, his attitude towards Jehovah, and his prophecies with regard to Israel, they simply display their own incapacity to comprehend, or form any psychological appreciation of, a religious character such as Balaam; but they by no means prove that the account in Num 22-24 is interpolated by the Jehovist into the Elohistic original. And all that they adduce as a still further confirmation of this hypothesis (namely, that the weaving of prophetic announcements into the historical narrative, the interchange of the names of God, Jehovah, and Elohim , the appearance of the angel of the Lord, the talking of the ass, etc., are foreign to the Elohistic original), are simply assertions and assumptions, which do not become any more conclusive from the fact that they are invariably adduced when no better arguments can be hunted up.)

Num 22:2-4

Balaam Hired by Balak to Curse Israel. - Num 22:2-4. As the Israelites passed by the eastern border of the land of Moab, the Moabites did not venture to make any attack upon them; on the contrary, they supplied them with bread and water for money (Deu 2:29). At that time they no doubt cherished the hope that Sihon, their own terrible conqueror, would be able with perfect ease either to annihilate this new foe, or to drive them back into the desert from which they had come. But when they saw this hope frustrated, and the Israelites had overthrown the two kings of the Amorites with victorious power, and had conquered their kingdoms, and pressed forward through what was formerly Moabitish territory, even to the banks of the Jordan, the close proximity of so powerful a people filled Balak, their king, with terror and dismay, so that he began to think of the best means of destroying them. There was no ground for such alarm, as the Israelites, in consequence of divine instructions (Deu 2:9), had offered no hostilities to the Moabites, but had conscientiously spared their territory and property; and even after the defeat of the Amorites, had not turned their arms against them, but had advanced to the Jordan to take possession of the land of Canaan. But the supernatural might of the people of God was a source of such discomfort to the king of the Moabites, that a horror of the Israelites came upon him. Feeling too weak to attack them with force of arms, he took counsel with the elders of Midian. With these words, " This crowd will now lick up all our environs, as the ox licketh up the green of the field," i.e., entirely consume all our possessions, he called their attention to the danger which the proximity of Israel would bring upon him and his territory, to induce them to unite with him in some common measures against this dangerous foe. This intention is implied in his words, and clearly follows from the sequel of the history. According to Num 22:7, the elders of Midian went to Balaam with the elders of Moab; and there is no doubt that the Midiantish elders advised Balak to send for Balaam with whom they had become acquainted upon their trading journeys (cf. Gen 37), to come and curse the Israelites. Another circumstance also points to an intimate connection between Balaam and the Midianites, namely, the fact that, after he had been obliged to bless the Israelites in spite of the inclination of his own natural heart, he went to the Midianites and advised them to make the Israelites harmless, by seducing them to idolatry (Num 31:16). The Midianites, who are referred to here, must be distinguished from the branch of the same tribe which dwelt in the peninsula of Sinai (Num 10:29-30; Exo 2:15-16; Exo 3:1). They had been settled for a long time (cf. Gen 36:35) on the eastern border of the Moabitish and Amoritish territory, in a grassy but treeless steppe-land, where many ruins and wells are still to be found belonging to very ancient times ( Buckingham, Syr. ii . pp. 79ff., 95ff.), and lived by grazing (Num 31:32.) and the caravan trade. They were not very warlike, and were not only defeated by the Edomites (Gen 36:35), but were also subdued and rendered tributary by Sihon, king of the Amorites (see at Num 31:8). In the time of the Judges, indeed, they once invaded the land of Israel in company with the Amalekites and the sons of the East, but they were beaten by Gideon, and entirely repulsed (Judg 6 and 7), and from that time forth they disappear entirely from history. The " elders of Midian" are heads of tribes, who administered the general affairs of the people, who, like the Israelites, lived under a patriarchal constitution. The most powerful of them bore the title of"kings"(Num 31:8) or "princes"(Jos 13:21). The clause, "and Balak, the son of Zippor, was king of the Moabites at that time,"is added as a supplementary note to explain the relation of Balak to the Moabites.

Num 22:5-6

Balak sent messengers to Balaam to Pethor in Mesopotamia. The town of Pethor , or Pethora ( Φαθοῦρα , lxx), is unknown. There is something very uncertain in Knobel's supposition, that it is connected with Φαθοῦσαι , a place to the south of Circessium ( Zozim. iii. 14), and with the Βέθαννα mentioned by Ptolemy , v. 18, 6, and that these are the same as Anah , Ἀναθώ , "Anatha ( Ammian. Marcell . xxiv. 1, 6). And the conjecture that the name is derived from פּתר , to interpret dreams (Gen 41:8), and marks the place as a seat of the possessors of secret arts, is also more than doubtful, since פּשׁר corresponds to פּתר in Aramaean; although there can be no doubt that Pethor may have been a noted seat of Babylonian magi, since these wise men were accustomed to congregate in particular localities (cf. Strabo , xvi. 1, §6, and Münter Relig. der Babyl . p. 86). Balak desired Balaam to come and curse the people of Israel, who had come out of Egypt, and were so numerous that they covered the eye of the earth (see Exo 10:5), i.e., the whole face of the land, and sat down (were encamped) opposite to him; that he might then perhaps be able to smite them and drive them out of the land. On ארה for אר , the imperative of ארר , see Ewald , §228, b. - "For I know that he whom thou blessest is blessed, and he whom thou cursest is cursed." Balak believed, in common with the whole of the ancient world, in the real power and operation of the curses, anathemas, and incantations pronounced by priests, soothsayers, and goetae . And there was a truth at the foundation of this belief, however it may have been perverted by heathenism into phantasy and superstition. When God endows a man with supernatural powers of His word and Spirit, he also confers upon him the power of working upon others in a supernatural way. Man, in fact, by virtue of the real connection between his spirit and the higher spiritual world, is able to appropriate to himself supernatural powers, and make them subservient to the purpose of sin and wickedness, so as to practise magic and witchcraft with them, arts which we cannot pronounce either mere delusion or pure superstition, since the scriptures of both the Old and New Testaments speak of witchcraft, and condemn it as a real power of evil and of the kingdom of darkness. Even in the narrative itself, the power of Balaam to bless and to curse is admitted; and, in addition to this, it is frequently celebrated as a great favour displayed towards Israel, that the Lord did not hearken to Balaam, but turned the curse into a blessing (Deu 23:5; Jos 24:10; Mic 6:3; Neh 13:2). This power of Balaam is not therefore traced, it is true, to the might of heathen deities, but to the might of Jehovah, whose name Balaam confessed; but yet the possibility is assumed of his curse doing actual, and not merely imaginary, harm to the Israelites. Moreover, the course of the history shows that in his heart Balaam was very much inclined to fulfil the desire of the king of the Moabites, and that this subjective inclination of his was overpowered by the objective might of the Spirit of Jehovah.

Num 22:7-11

When the elders of Moab and Midian came to him with wages of divination in their hand, he did not send them away, but told them to spend the night at his house, that he might bring them word what Jehovah would say to him. קסמים , from קסם , soothsaying, signifies here that which has been wrought or won by soothsaying - the soothsayer's wages; just as בּשׂרה , which signifies literally glad tidings, is used in 2Sa 4:10 for the wages of glad tidings; and פּעל , פּעלּה , which signifies work, is frequently used for that which is wrought, the thing acquired, or the wages. If Balaam had been a true prophet and a faithful servant of Jehovah, he would at once have sent the messengers away and refused their request, as he must then have known that God would not curse His chosen people. But Balaam loved the wages of unrighteousness. This corruptness of his heart obscured his mind, so that he turned to God not as a mere form, but with the intention and in the hope of obtaining the consent of God to his undertaking. And God came to him in the night, and made known His will. Whether it was through the medium of a dream or of a vision, is not recorded, as this was of no moment in relation to the subject in hand. The question of God in Num 22:9,"Who are these men with thee?"not only served to introduce the conversation ( Knobel ), but was intended to awaken "the slumbering conscience of Balaam, to lead him to reflect upon the proposal which the men had made, and to break the force of his sinful inclination"' (Hengstenberg).

Num 22:12-14

God then expressly forbade him to go with the messengers to curse the Israelites, as the people was blessed; and Balaam was compelled to send back the messengers without attaining their object, because Jehovah had refused him permission to go with them. קבה־לּי , Num 22:11, imper. of נקב = קבב (see at Lev 24:11).

Num 22:15-17

The answer with which Balaam had sent the Moabitish messengers away, encouraged Balak to cherish the hope of gaining over the celebrated soothsayer to his purpose notwithstanding, and to send an embassy "of princes more numerous and more honourable than those,"and to make the attempt to overcome his former resistance by more splendid promises; whether he regarded it, as is very probable, "as the remains of a weakly fear of God, or simply as a ruse adopted for the purpose of obtaining better conditions"(Hengstenberg). As a genuine heathen, who saw nothing more in the God of Israel than a national god of that people, he thought that it would be possible to render not only men, but gods also, favourable to his purpose, by means of splendid honours and rich rewards.

(Note: Compare the following remarks of Pliny ( h. n. xxviii. 4) concerning this belief among the Romans: " Verrius Flaccus auctores ponit, quibus credat, in oppugnationibus ante omnia solitum a Romanis sacerdotibus evocari Deum, cujus in tutela id oppidum esset, promittique illi eundem aut ampliorem apud Romanos cultum. Et durat in Pontificum disciplina id sacrum, constatque ideo occultatum, in cujus Dei tutela Roma esset, ne qui hostium simili modo agerent; "- and the further explanations of this heathen notion in Hengstenberg's Balaam and his Prophecies.)

Num 22:18-21

But Balaam replied to the proposals of these ambassadors: " If Balak gave me his house full of silver and gold, I cannot transgress the mouth (command) of Jehovah, my God, to do little or great, "i.e., to attempt anything in opposition to the will of the Lord (cf. 1Sa 20:2; 1Sa 22:15; 1Sa 25:36). The inability flowed from moral awe of God and dread of His punishment. "From beginning to end this fact was firmly established in Balaam's mind, viz., that in the work to which Balak summoned him he could do nothing at all except through Jehovah. This knowledge he had acquired by virtue of his natural gifts as seer, and his previous experience. But this clear knowledge of Jehovah was completely obscured again by the love for the wages which ruled in his heart. Because he loved Balak, the enemy of Israel, for the sake of the wages, whereas Jehovah loved Israel for His own name's sake; Balaam was opposed to Jehovah in his inmost nature and will, though he knew himself to be in unison with Him by virtue of his natural gift. Consequently he fell into the same blindness of contradiction to which Balak was in bondage"( Baumgarten ). And in this blindness he hoped to be able to turn Jehovah round to oppose Israel, and favour the wishes of his own and Balak's heart. He therefore told the messengers to wait again, that he might ask Jehovah a second time (Num 22:19). And this time (Num 22:20) God allowed him to go with them, but only on the condition that he should do nothing but what He said to him. The apparent contradiction in His first of all prohibiting Balaam from going (Num 22:12), then permitting it (Num 22:20), and then again, when Balaam set out in consequence of this permission, burning with anger against him (Num 22:22), does not indicate any variableness in the counsels of God, but vanishes at once when we take into account the pedagogical purpose of the divine consent. When the first messengers came and Balaam asked God whether he might go with them and curse Israel, God forbade him to go and curse. But since Balaam obeyed this command with inward repugnance, when he asked a second time on the arrival of the second embassy, God permitted him to go, but on the condition already mentioned, namely, that he was forbidden to curse. God did this not merely because it was His own intention to put blessings instead of curses into the prophet's mouth, - and "the blessings of the celebrated prophet might serve as means of encouraging Israel and discouraging their foes, even though He did not actually stand in need of them"( Knobel ), - but primarily and principally for the sake of Balaam himself, viz., to manifest to this soothsayer, who had so little susceptibility for higher influences, both His own omnipotence and true deity, and also the divine election of Israel, in a manner so powerful as to compel him to decide either for or against the God of Israel and his salvation. To this end God permitted him to go to Balak, though not without once more warning him most powerfully by the way of the danger to which his avarice and ambition would expose him. This immediate intention in the guidance of Balaam, by which God would have rescued him if possible from the way of destruction, into which he had been led by the sin which ruled in his heart, does not at all preclude the much further-reaching design of God, which was manifested in Balaam's blessings, namely, to glorify His own name among the heathen and in Israel, through the medium of this far-famed soothsayer.

Constable: Num 22:1-41

Balak's arrangement with Balaam ch. 22

22:1-20 Moab had not attacked Israel as the people of God had moved north along Moab's eastern border. In fact the Moabites sold the Israelites bread and water (Deut. 2:29). The Moabites probably counted on Sihon, who had formerly defeated Moab, to take care of Israel too (21:26; cf. Judg. 11:25). When Sihon lost, Balak looked for other help. He allied with his neighbors to the southeast, the Midianites.

Israel's victories over the two mighty Amorite kings filled Balak, the King of Moab, with fear (vv. 5-6). He allied with Midian and sent for Balaam, a famous magician, to curse the Israelites. Baalam's town, Pethor (v. 5), was probably the Mesopotamian village of Pitru by the Euphrates River (cf. Deut. 23:4).

Balaam has been a problem for Bible students. On the one hand he appears to have been a pagan, but on the other there are indications that he may have been a believer. Some commentators believe he was an idol-worshipping false prophet whom God compelled against his will to bless Israel. Others hold that he was a true prophet of Yahweh who simply fell before the temptations of ambition and money.

"As a biblical character . . . Balaam appears to be neither fish nor fowl."²⁰¹

"Was he a sinner or saint? . . . The text of chs. 22-24 is not concerned to pronounce on the matter. Balaam's character is incidental to the story. . . .

"As the old saying goes, The Lord can strike a mighty blow with a crooked stick,' . . ."²⁰²

Balaam's name probably came from a Hebrew root meaning "destroyer" or "devourer." His father's name, Beor, apparently came from another word meaning "to burn," "eat off," or "destroy." The name of Balaam's father suggests that he may have been a sorcerer and may have given Balaam his power as well as his name at birth. However, Balaam may have received his name later in life when his powers with the spirit world became known. In either case Balaam's name suggests that he was a veteran conjurer of curses.

The Old Testament never calls Balaam a prophet or seer but a diviner (soothsayer; Josh. 13:22). This title never describes true prophets of Yahweh. God prohibited divination in Israel (Deut. 18:10-13), and the Israelites regarded it as a serious sin (1 Sam. 15:23; Ezek. 13:23; 2 Kings 17:17) as well as a mark of a false prophet (Ezek. 13:9; 22:28; Jer. 14:14). Balaam customarily sought omens (24:1) to understand the future by divination. He also had a reputation for being able to persuade the gods to take a particular course of action.

Nevertheless Balaam knew Yahweh, submitted to Him, and received revelations from Him (22:8, 13, 18-20, 38; 23:5, 12, 16; 24:1, 13). There are many indications in the narrative that Balaam genuinely feared Yahweh. He seems to have been sincerely sympathetic with the Israelites, and he praised them (23:10).

Balaam's behavior is similar to the Jewish exorcists of Jesus' day who cast out demons in Jesus' name but did not follow Him (Mark 9:38-39; Luke 9:49). He also resembles Simon Magus who was a sorcerer before he professed faith in Christ and submitted to baptism. Simon's fascination with supernatural powers and desire for personal gain diverted him from his Christian commitment (Acts 8:13).

"Balaam is the pagan counterpart to Moses the man of God. The recovery of prophetic texts of Balaam in Aramaic from the sixth century at Deir-'Allah in Jordan shows how very famous this man was in the ancient Near East, even centuries after his death."²⁰³

Whether Balaam was a true believer or not, his love of money got him in trouble (2 Pet. 2:15; Jude 11). He served Yahweh, but he also wanted the reward that Balak offered him. At best he was double-minded. This characteristic accounts for the instability of his character and makes Balaam hard to classify with certainty. Balaam died in the Israelites' battle with the Midianites (31:8).

Balaam's importance in Numbers should be obvious in view of the amount of text Moses devoted to his activities (chs. 22-25). His oracles are the focus of this revelation. God announced through these revelations that He would bless Israel and that He would fulfill His promises to the patriarchs. The restatement of these promises was especially appropriate at this moment in Israel's experience. The nation received a reminder that God would give them the land of Canaan west of the Jordan, not just the territories of Sihon and Og. That these messages had come through a man who was not an Israelite but received pay to curse Israel from her enemies would have given the Israelites even greater confidence. The oracles, therefore, not only weakened the will of Israel's enemies in Moab, Midian, and the other Canaanite nations, but they encouraged the Israelites.

Balak acknowledged Balaam's power to bring a real curse.

"Balak believed, in common with the whole of the ancient world, in the real power and operation of the curses, anathemas, and incantations pronounced by priests, soothsayers, and goetoe."²⁰⁴

This power was real, as is clear from the narrative, though the heathen world may have distorted it.

"The custom of cursing an enemy before battle was widespread in the ancient world . . . ."²⁰⁵

"In the ancient Near East it was believed that an enemy could be combatted in two ways: with arms or by means of incantations, and if possible by means of a combination of the two. The incantations are based on the concept that a people and its deity constitute a unit; they seek to force, by means of various kinds of magic, the deity of the enemy to withhold his power from his people. Thus the enemy will be powerless and become an easy prey for the opponent. Moab does not dare use the first means, since Israel has already proven to be superior in military power to Sihon, whom Moab had been forced to acknowledge as their superior in the past. This leaves only the second means; they must find the kind of man who in the Euphrates-Tigris valley is called a baru (seer'). The baru belongs to the priestly class, and his specialty is seeing' what will happen on the basis of phenomena that escape the common person, but are found e.g., in the liver of a ritually slaughtered animal, or in the configuration of drops of oil on water, or in the stars, or in the shape of the clouds. Such barus were believed to be able to influence the will of the gods because of their secret knowledge and mysterious manipulations, and to force the gods to do, or not to do, a given thing."²⁰⁶

Had Balaam been completely faithful to Yahweh he would have sent the messengers home and refused to entertain them again (vv. 7-14). Unfortunately his love for reward led him to compromise later.

". . . from the early part of the narrative, when he first encounters the true God in visions, and in the humorous narrative of the journey on the donkey, Balaam begins to learn what for him was a strange, bizarre, even incomprehensible lesson: An encounter with the God of reality was fundamentally different than anything he had ever known."²⁰⁷

Several types of divination were common in the ancient Near East.

1. Extispicy was the examination of the entrails of a sacrificed sheep by a trained specialist to determine messages from the gods. The intricate arrangements of the internal organs are what believers in this form of divination regarded as indicative of divine revelation.

2. Astrology studied the arrangements of the moon, sun, meteors, planets, and fixed stars to discover the future. Eclipses were particularly significant.

3. Augury was the study of the appearance, movements, and behavior of birds. The seers supposed the direction and manner of flight of birds was revelatory.

4. Kleromancy was divination by means of lots. The various configurations of symbolic objects, actors, and areas yielded a binary ("yes" or "no") answer to a given question.

5. Oneiromancy was revelation by dreams that sometimes contained verbal communication from a god or non-verbal communication. In the latter type certain colors, animals, or activities corresponded to types of misfortune, happiness, or success.

In all the types of divination, fortunetellers used tricks to deceive and impress their clients. They often clothed their predictions in mysterious ambiguous language to cover possible error. Devout Israelites were to reject divination as a way of discovering the likely outcome of events and to rely on God to make known what He wanted them to know.²⁰⁸

Balaam's mind had apparently been dwelling on the reward Balak's messengers had mentioned since he named his price in a clever way (vv. 18-20). He would not go for a large sum, but when his visitors offered a sum larger than what he had mentioned would be inadequate, he reconsidered (v. 18).

God evidently allowed Balaam to go with the messengers because He intended to bless Israel (v. 20). God had previously prohibited him from going (v. 12) because He would not curse Israel. The change was due to God's yielding to Balaam's desire.²⁰⁹ Balaam was aware that he must be obedient in revealing God's message whether for good or ill (v. 20). This conviction apparently came to him as a result of God's changed permission. God seems to have been teaching Balaam by these two words that He is the true God who is flexible but all-powerful. Balaam was learning that Yahweh was not like the lesser spirits with whom he had dealt previously.

"The story of Balaam is thus an example of the folly of attempting to destroy the eternal blessing of the people of the Lord."²¹⁰

22:21-41 Balaam was sensitive to the spirit world. Either he did not sense the presence of the Angel of the Lord or his greed had blinded him to the Angel's presence.

The Angel had drawn his sword (v. 23) symbolic of God's wrath against Balaam for acting as he was doing (cf. Gen. 3:24; Exod. 12:12).

God finally caught Balaam's attention by speaking through the donkey (v. 28; cf. 1 Cor. 1:27). Then he saw the Angel and bowed in submission before Him (v. 31).

". . . even a beast is more capable of discerning things from the higher world, than a man blinded by sinful desires."²¹¹

Hopefully Balaam made the connection between his own lack of insight and his donkey's ability to discern God's will.

"We see the prophet Balaam as a blind seer, seeing less than the dumb animal. . . . The long shadow of Moses falls across the pages of the Balaam story even though Moses is never named once. Moses spoke face to face with God (see ch. 12); Balaam does not even know that God is near--but his donkey does!"²¹²

Why did Balaam answer his donkey as though he normally conversed with it (v. 29)? Perhaps spirits had spoken to him through animals previously. Probably the donkey exasperated him to the point that he answered before he realized what he was doing.

"The donkey's acts and words anticipate the problems Balaam is about to face. The ass was caught three times between the angel's sword and Balaam's stick. Soon Balaam will find himself trapped between Balak's demands and God's prohibitions. Through his third encounter with God, Balaam was reminded that God wields a sword and that disobedience means death. So he goes on his way fully committed to declaring God's words rather than submitting to Balak's wishes (35)."²¹³

"The Lord tells Balaam to continue on his journey but to speak only what I tell you' (v. 35). This is the point of the whole chapter: Balaam the pagan mantic will not be able to speak cursing as he had planned. Instead, he would be the most surprised of all; he would be the most remarkable instrument of God in the blessing of his people, Israel."²¹⁴

Some ancient and modern interpreters have pointed out the similarities and differences between the stories of Balaam's donkey in this pericope and Abraham's binding of Isaac (Gen. 22:1-19). The stories appear in inverse form as a reflection in a mirror. God through Moses may have subtly contrasted Balaam with Abraham to put Balaam in a bad light and to glorify Abraham.²¹⁵

Balak was a bit put out with Balaam for delaying his arrival. He assumed Balaam's hesitancy was due to doubt concerning Balak's ability to pay him (v. 37).

The sacrifices (v. 40) were probably to secure the favor of Balak's gods.

"The pieces given to Balaam presumably would have included the livers; for as a baru diviner, Balaam was a specialist in liver divination."²¹⁶

Balak assumed that Balaam would be more susceptible to receiving supernatural power and it would be more effective if he had Israel in view. This is why he took Balaam to places where he could see Israel.

"In order to lay a spell on a people, it was considered necessary to be able to see them, if only in part."²¹⁷

None of the sites mentioned are identifiable with certainty, but all were around the area where Israel lay camped.

Verse 41 contains one of the first references to Baal worship in the Old Testament.

"Israel struggled with Baal and his worshippers from the beginning to the end of her national history. Baal worship was the most serious challenge and threat to the worship of Yahweh of all the pagan religions in the ancient Near East. This was true because some similarities and some vast differences existed between Baal and Yahweh."²¹⁸

Guzik: Num 22:1-41

Numbers 22 - Balak and Balaam

A. Balak's evil desire.

1. (1-4) Balak, king of Moab, fears an advancing Israel.

Then the children of Israel moved, and camped in the plains of Moab on the side of the Jordan across from Jericho. Now Balak the son of Zippor saw all that Israel had done to the Amorites. And Moab was exceedingly afraid of the people because they were many, and Moab was sick with dread because of the children of Israel. So Moab said to the elders of Midian, "Now this company will lick up everything around us, as an ox licks up the grass of the field." And Balak the son of Zippor was king of the Moabites at that time.

a. Then the children of Israel moved: Israel was, at this point, on the move. They had essentially finished their 38 year exile in the wilderness, and then progressed towards the Promised Land. They continued further towards the Promised Land than the previous generation of unbelief had.

i. They also had the blessing of victory, God preparing them to fight the mighty Canaanites by a series of battles against lesser peoples: the southern Canaanites (Numbers 21:1-3), the Amorites (Numbers 21:23-24), and the Bashanites (Numbers 21:33-35).

b. Moab was sick with dread because of the children of Israel: As Israel advanced towards Moab, Balak, the king of Moab was exceedingly afraid. This was because of the size of Israel and because they had defeated neighbor nations.

c. Now this company will lick up everything around us, as an ox licks up the grass of the field: In one sense, Balak's fear was completely logical. On the other hand, if he had only known and believed God's word, he would have had nothing to fear. God commanded Israel to not harass Moab, because He did not intend to give Israel the land of the Moabites (Deuteronomy 2:9).

2. (5-6) Balak's invitation to Balaam.

Then he sent messengers to Balaam the son of Beor at Pethor, which is near the River in the land of the sons of his people, to call him, saying: "Look, a people has come from Egypt. See, they cover the face of the earth, and are settling next to me! Therefore please come at once, curse this people for me, for they are too mighty for me. Perhaps I shall be able to defeat them and drive them out of the land, for I know that he whom you bless is blessed, and he whom you curse is cursed."

a. He sent messengers to Balaam the son of Beor at Pethor: A man named Balaam suddenly appears in the Book of Numbers. We do not know how he came to be estimated as a prophet or a man with spiritual powers, but Balak certainly knew his reputation.

i. As the account continues, it will be clear that Balaam has a knowledge of the true God, the God of Israel, not of some vague, demonic spiritual connection (such as the specific mention of the LORD in Numbers 22:8). How he came to know the true God is unclear; he is (in this regard) like Melchizedek (Genesis 14:18) and Jethro (Exodus 18), men who were not Israelites, but came to some knowledge of the true God.

b. Therefore please come at once, curse this people for me: Balak wanted Balaam to curse Israel, to cripple them spiritually so they could be defeated in battle. Balak seemed to know the strength of Israel was spiritually rooted, and they had to cut off from their source of power if they were to be conquered.

i. Balaam was known as a mighty man in spiritual things. As far as Balak was concerned, when Balaam cursed or blessed a man or a people, it came to pass.

B. Balaam's two meetings with Balak's representatives.

1. (7-8) Balak sends men to hire Balaam's services as a prophet.

So the elders of Moab and the elders of Midian departed with the diviner's fee in their hand, and they came to Balaam and spoke to him the words of Balak. And he said to them, "Lodge here tonight, and I will bring back word to you, as the LORD speaks to me." So the princes of Moab stayed with Balaam.

a. The diviner's fee: This suggests a standard fee for the work of a prophet. They took this standard fee in hand and approached Balaam.

b. Lodge here tonight, and I will bring back word to you: Balaam's first compromise was evident when he invited the men to lodge here tonight, so he could hear from God regarding their offer.

i. It was clearly wrong - then and now - to be a prophet for hire. Balaam essentially said, "Let me seek God about this" regarding a matter that was clearly sin and God's will was clear. He cared far more about the diviner's fee than about God's will.

ii. Immediately, the heart of Balaam was revealed. Though he was obviously a man with significant spiritual gifts, he was not a man with a genuine heart after God. He was "seeking God's will" regarding something that was plainly not His will.

iii. Balaam began on a dangerous course - entertaining, planning, setting his heart on something he knew to be sin, and looked for a spiritual excuse to pursue the sin. Because of his love for money, Balaam essentially tried to manipulate God into granting him a special exception.

2. (9-12) God's response to Balaam.

Then God came to Balaam and said, "Who are these men with you?" So Balaam said to God, "Balak the son of Zippor, king of Moab, has sent to me, saying, 'Look, a people has come out of Egypt, and they cover the face of the earth. Come now, curse them for me; perhaps I shall be able to overpower them and drive them out.'" And God said to Balaam, "You shall not go with them; you shall not curse the people, for they are blessed."

a. Then God came to Balaam: God had no obligation to respond to an obviously self-seeking heart like Balaam's. But in mercy He did respond, warning Balaam to have nothing to do with these men.

b. Who are these men with you? God knew the answer to this question, and He asked it because Balaam did not know. Yet, Balaam did know these were evil men come for an evil purpose, but Balaam did not act accordingly.

c. You shall not go with them; you shall not curse the people, for they are blessed: This specific word from God to Balaam is crystal clear. He said, "Balaam, do not go, and do not curse."

3. (13-15) Balaam's reply to Balak's messengers and the counter-offer.

So Balaam rose in the morning and said to the princes of Balak, "Go back to your land, for the LORD has refused to give me permission to go with you." And the princes of Moab rose and went to Balak, and said, "Balaam refuses to come with us." Then Balak again sent princes, more numerous and more honorable than they.

a. The LORD has refused to give me permission to go with you: This carries the sense that Balaam wanted to go, but God wouldn't let him. We can easily picture Balaam saying it just this way to the messengers from Balak. "I would really like to go with you, but God won't let me."

i. It was as if Balaam is saying, "God doesn't want me to do this, but I can be persuaded." Balak would exploit this invitation.

b. Then Balak again sent princes, more numerous and more honorable than they: It is clear this is the understanding Balak's messengers took back to their king, because he sent more honorable (and more wealthy, no doubt) men to persuade Balaam.

4. (16-17) Balak's messengers increase the offer to Balaam.

And they came to Balaam and said to him, "Thus says Balak the son of Zippor: 'Please let nothing hinder you from coming to me; for I will certainly honor you greatly, and I will do whatever you say to me. Therefore please come, curse this people for me.'"

a. I will certainly honor you greatly: No longer did they merely carry with them the diviner's fee of Numbers 22:7; now they also brought a promise of great riches.

b. Therefore please come, curse this people for me: Balaam refused to decisively put away a temptation the first time it came. Now he the temptation came back to him stronger than it was before.

5. (18-19) Balaam entertains the offer from Balak's messengers.

Then Balaam answered and said to the servants of Balak, "Though Balak were to give me his house full of silver and gold, I could not go beyond the word of the LORD my God, to do less or more. Now therefore, please, you also stay here tonight, that I may know what more the LORD will say to me."

a. Though Balak were to give me his house full of silver and gold: We can only imagine Balaam's tone of voice and expression when he said this. He probably wistfully suggested a big offer from these richer messengers of Balak.

b. I could not go beyond the word of the LORD my God, to do less or more: Yet, Balaam knew the character of true prophecy. It did not come from his own initiative, but from the LORD. Even though he wanted to do what they asked, he could not.

c. Please stay here tonight: This is proof that Balaam continued to entertain this sin. There was no need to seek God again, when the will of God was clear both from his moral conscience (which troubled him from the beginning) and from the clear revelation of God (spoken in Numbers 22:12).

d. That I may know what more the LORD will say to me: This sounds so spiritual. "Let me seek the LORD about this one" - but it was completely carnal. Balaam was like a child who, having once heard the father's answer, will ask again, hoping the father's will might change.

6. (20-21) God allows Balaam to go with Balak's messengers.

And God came to Balaam at night and said to him, "If the men come to call you, rise and go with them; but only the word which I speak to you; that you shall do." So Balaam rose in the morning, saddled his donkey, and went with the princes of Moab.

a. Rise and go with them: God did not change His mind. Balaam would not now be in the will of God if he went with Balak's messengers.

i. We can say that God did not change His will. He had clearly declared His will, and Balaam had decisively rejected it. Now God prepared Balaam up for judgment, to both test and reveal the wickedness of Balaam's heart.

ii. We know that sometimes, God says "no" to the prayers of His people, because He loves them. But also, sometimes God says "yes" to the desires of the wicked, because He will judge them.

b. Balaam rose in the morning: No doubt, he woke up at the break of dawn. He could not wait to do the wrong his heart desired, and he is so happy God is "blessing" by allowing him to go!

i. We can imagine Balaam all sullen and depressed when God said "no" through both conscience and clear word. Then he was happy and excited, believing he had convinced God to say "yes" - with no idea what God was really doing.

C. Balaam, the donkey and the Angel.

1. (22-27) God's message to Balaam through the Angel of the LORD.

Then God's anger was aroused because he went, and the Angel of the LORD took His stand in the way as an adversary against him. And he was riding on his donkey, and his two servants were with him. Now the donkey saw the Angel of the LORD standing in the way with His drawn sword in His hand, and the donkey turned aside out of the way and went into the field. So Balaam struck the donkey to turn her back onto the road. Then the Angel of the LORD stood in a narrow path between the vineyards, with a wall on this side and a wall on that side. And when the donkey saw the Angel of the LORD, she pushed herself against the wall and crushed Balaam's foot against the wall; so he struck her again. Then the Angel of the LORD went further, and stood in a narrow place where there was no way to turn either to the right hand or to the left. And when the donkey saw the Angel of the LORD, she lay down under Balaam; so Balaam's anger was aroused, and he struck the donkey with his staff.

a. God's anger was aroused because he went: Some might think this was unfair, seeing that God told Balaam to go and then was angry because he went. But Balaam only went because he had first rejected God voice, both in conscience and clear command, and God should be angry about that.

b. The donkey saw the Angel of the LORD: The donkey was more spiritually perceptive than the prophet. The donkey had no spiritual gifts, but at least acknowledged his Creator. The prophet had wonderful spiritual gifts, but also a disobedient heart and walk.

c. The donkey turned aside out of the way: The donkey, responding to the Angel of the LORD, turned one way, then another, then finally sat down to avoid judgment. The disobedient prophet suffered along the way, and also made the donkey suffer.

i. The donkey is a perfect picture of a simple, unspectacular, yet obedient follower of God - sensitive to God's direction, a thorn to the disobedient, and a victim of the wrath of the disobedient.

d. When the donkey saw the Angel of the LORD, she lay down under Balaam: The unusually difficult circumstances of this journey might have suggested to Balaam that his trip was not of God. Yet Balaam probably took it all as being attack from the enemy, and used the circumstances to strengthen his hope that God wanted him to work as a prophet for hire.

i. This shows the great difficulty of judging God's will by circumstances. Many circumstances can be interpreted two ways - if not more.

2. (28-30) God's message to Balaam through the donkey.

Then the LORD opened the mouth of the donkey, and she said to Balaam, "What have I done to you, that you have struck me these three times?" And Balaam said to the donkey, "Because you have abused me. I wish there were a sword in my hand, for now I would kill you!" So the donkey said to Balaam, "Am I not your donkey on which you have ridden, ever since I became yours, to this day? Was I ever disposed to do this to you?" And he said, "No."

a. Then the LORD opened the mouth of the donkey: God miraculously gave the donkey the ability to speak, and she did; and she rebuked the prophet for his ungodly punishment of her (What have I done to you, that you have struck me these three times?).

i. We don't know the actual mechanism by which God gave the donkey the apparent mind and voice to speak, but it was certainly within the capability of the Creator.

b. And Balaam said to the donkey: Balaam was so irrational and angry that he answered back without hesitation. He seemed to be unimpressed by a donkey that carries on an intelligent conversation with him.

i. For now I would kill you: These were cruel words from a wicked prophet. They are a chilling reminder of what the wicked have often done to true prophets who might hinder their evil ways.

c. And he said, "No": Balaam admitted that the donkey got the best of him in this conversation. Balaam had to humble himself before the donkey, admitting that she hadn't been this way before, so perhaps there was good reason for her to be this way now.

3. (31-33) God's message to Balaam through seeing the Angel of the LORD.

Then the LORD opened Balaam's eyes, and he saw the Angel of the LORD standing in the way with His drawn sword in His hand; and he bowed his head and fell flat on his face. And the Angel of the LORD said to him, "Why have you struck your donkey these three times? Behold, I have come out to stand against you, because your way is perverse before Me. The donkey saw Me and turned aside from Me these three times. If she had not turned aside from Me, surely I would also have killed you by now, and let her live."

a. The Angel of the LORD standing in the way with His drawn sword in His hand: This made the will of God is pretty clear in a matter. God told Balaam, about as loud and clear as it could be said, "Don't go, turn back now." But Balaam would not listen.

b. Your way is perverse before Me: The Angel of the LORD rebuked Balaam for his mistreatment of his donkey, but especially because Balaam's way was perverse. The word perverse carries the idea of "going the wrong way in a rash manner." This was exactly Balaam's problem.

i. Since this is the Angel of the LORD, and that the Angel of the LORD tells Balaam that his sin is against Him personally (your way is perverse before Me), it indicates this is an Old Testament appearance of God the Son - the Second Member of the Trinity, Jesus, before His incarnation as a baby in Bethlehem. Jesus temporarily appeared in some sort of human form, for a specific Divine purpose.

4. (34-35) Balaam's meager "repentance" and sinful course.

And Balaam said to the Angel of the LORD, "I have sinned, for I did not know You stood in the way against me. Now therefore, if it displeases You, I will turn back." Then the Angel of the LORD said to Balaam, "Go with the men, but only the word that I speak to you, that you shall speak." So Balaam went with the princes of Balak.

a. I have sinned: This sounds humble enough, but it was obvious and easy to say when the Angel of the LORD stood before Balaam with a drawn sword in hand.

b. If it displeases You I will turn back: Balaam seemed undecided as to if he really was displeasing God. He asked, "If it displeases You." God made His will clear to Balaam many times, yet Balaam still fished for the answer he wanted from God, and Balaam made it evident he did not want what God had already clearly revealed.

i. 2 Peter 2:15-16 shows exactly where Balaam's heart was at: They have forsaken the right way and gone astray, following the way of Balaam the son of Beor, who loved the wages of unrighteousness; but he was rebuked for his iniquity: a dumb donkey speaking with a man's voice restrained the madness of the prophet.

ii. The root of Balaam's sin was a love for money. Jude 11 calls it the error of Balaam for profit. It is sobering to understand there is no sin that men will not commit just for the sake of money.

iii. A distinguished man was speaking to a distinguished woman, and asked her: "Would you sleep with me for a million dollars?" The woman carefully thought it over, and said that she would. Then he asked, "Would you sleep with me for fifty dollars?" The woman took great offense, and said "Do you think I am some kind of whore?" The man answered, "Ma'am, we've already established you are a harlot. Now we are only bargaining over price." The same attitude has led many away from Jesus, selling Him for the sake of more money or more things.

c. Go with the men: In response to Balaam's hard heart, God gave Balaam over to his sinful desire. Again, God did not change His mind. Because of Balaam's hard heart, God sent Balaam on a path of judgment.

5. (36-41) Balaam meets with Balak, king of Moab.

Now when Balak heard that Balaam was coming, he went out to meet him at the city of Moab, which is on the border at the Arnon, the boundary of the territory. Then Balak said to Balaam, "Did I not earnestly send to you, calling for you? Why did you not come to me? Am I not able to honor you?" And Balaam said to Balak, "Look, I have come to you! Now, have I any power at all to say anything? The word that God puts in my mouth, that I must speak." So Balaam went with Balak, and they came to Kirjath Huzoth. Then Balak offered oxen and sheep, and he sent some to Balaam and to the princes who were with him. So it was the next day, that Balak took Balaam and brought him up to the high places of Baal, that from there he might observe the extent of the people.

a. Am I not able to honor you? Here, two kindred hearts met. Balak's warm promise of reward sounded like music in Balaam's ears.

b. Balak took Balaam and brought him up to the high places of Baal: After a bit of sacrifice, Balak then called upon Balaam to do what he hired him to do - to curse Israel, to rob them of their spiritual strength, so they could be defeated in battle.

c. The word that God puts in my mouth, that I must speak: Balaam again protested that this was not in his hands. Perhaps he really believed and understood this, or perhaps this was his way of protecting himself in case he failed. Then he could say that it was God's fault, and not his.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Numbers (Book Introduction)

NUMBERS. This book is so called because it contains an account of the enumeration and arrangement of the Israelites. The early part of it, from the first through the tenth chapters, appears to be a supplement to Leviticus, being occupied with relating the appointment of the Levites to the sacred offices. The journal of the march through the wilderness is then given as far as Num 21:20; after which the early incidents of the invasion are narrated. One direct quotation only from this book (Num 16:5) is made in the New Testament (2Ti 2:19); but indirect references to it by the later sacred writers are very numerous.

JFB: Numbers (Outline)

• MOSES NUMBERING THE MEN OF WAR. (Num. 1:1-54)
• THE ORDER OF THE TRIBES IN THEIR TENTS. (Num. 2:1-34)
• THE LEVITES' SERVICE. (Num. 3:1-51)
• OF THE LEVITES' SERVICE. (Num. 4:1-49)
• THE UNCLEAN TO BE REMOVED OUT OF THE CAMP. (Num 5:1-4)
• RESTITUTION ENJOINED. (Num 5:5-10)
• THE TRIAL OF JEALOUSY. (Num. 5:11-31)
• THE LAW OF THE NAZARITE IN HIS SEPARATION. (Num. 6:1-22)
• THE FORM OF BLESSING THE PEOPLE. (Num 6:23-27)
• THE PRINCES' OFFERINGS. (Num. 7:1-89)
• HOW THE LAMPS ARE TO BE LIGHTED. (Num 8:1-4)
• THE CONSECRATION OF THE LEVITES. (Num. 8:5-22)
• THE PASSOVER ENJOINED. (Num 9:1-5)
• A SECOND PASSOVER ALLOWED. (Num 9:6-14)
• A CLOUD GUIDES THE ISRAELITES. (Num 9:15-23)
• THE USE OF THE SILVER TRUMPETS. (Num. 10:1-36)
• MANNA LOATHED. (Num. 11:1-35)
• MIRIAM'S AND AARON'S SEDITION. (Num 12:1-9)
• MIRIAM'S LEPROSY. (Num 12:10-16)
• THE NAMES OF THE MEN WHO WERE SENT TO SEARCH THE LAND. (Num. 13:1-33)
• THE PEOPLE MURMUR AT THE SPIES' REPORT. (Num. 14:1-45)
• THE LAW OF SUNDRY OFFERINGS. (Num. 15:1-41)
• THE REBELLION OF KORAH. (Num. 16:1-30)
• AARON'S ROD FLOURISHES. (Num 17:1-13)
• THE CHARGE OF THE PRIESTS AND LEVITES. (Num 18:1-7)
• THE PRIESTS' PORTION. (Num 18:8-20)
• THE LEVITES' PORTION. (Num 18:21-32)
• THE WATER OF SEPARATION. (Num. 19:1-22)
• THE DEATH OF MIRIAM. (Num. 20:1-29)
• ISRAEL ATTACKED BY THE CANAANITES. (Num. 21:1-35)
• BALAK'S FIRST MESSAGE FOR BALAAM REFUSED. (Num. 22:1-20)
• THE JOURNEY. (Num. 22:21-41)
• BALAK'S SACRIFICES. (Num. 23:1-30)
• BALAAM FORETELLS ISRAEL'S HAPPINESS. (Num. 24:1-25)
• THE ISRAELITES' WHOREDOM AND IDOLATRY WITH MOAB. (Num. 25:1-18)
• ISRAEL NUMBERED. (Num. 26:1-51)
• THE DAUGHTERS OF ZELOPHEHAD ASK FOR AN INHERITANCE. (Num 27:1-11)
• MOSES BEING TOLD OF HIS APPROACHING DEATH, ASKS FOR A SUCCESSOR. (Num 27:12-17)
• JOSHUA APPOINTED TO SUCCEED HIM. (Num 27:18-23)
• OFFERINGS TO BE OBSERVED. (Num. 28:1-31)
• THE OFFERING AT THE FEAST OF TRUMPETS. (Num. 29:1-40)
• VOWS ARE NOT TO BE BROKEN. (Num. 30:1-16)
• THE MIDIANITES SPOILED AND BALAAM SLAIN. (Num. 31:1-54)
• THE REUBENITES AND GADITES ASK FOR AN INHERITANCE. (Num. 32:1-42)
• TWO AND FORTY JOURNEYS OF THE ISRAELITES--FROM EGYPT TO SINAI. (Num 33:1-15)
• THE BORDERS OF THE LAND OF CANAAN. (Num. 34:1-29)
• EIGHT AND FORTY CITIES GIVEN TO THE LEVITES. (Num 35:1-5)
• CITIES OF REFUGE. (Num 35:6-8)
• THE BLOOD AVENGER. (Num. 35:9-34)
• THE INCONVENIENCE OF THE INHERITANCE. (Num 36:1-13)

TSK: Numbers (Book Introduction)

The book of Numbers is a book containing a series of the most astonishing providences and events. Every where and in every circumstance God appears; and yet there is no circumstance or occasion which does not justify those signal displays of his grace and mercy; and in every relation we perceive the consistency of the divine intentions, and the propriety of those laws which he established.

TSK: Numbers 22 (Chapter Introduction)

Overview

Num 22:1, Balak’s first message for Balaam is refused; Num 22:15, His second message obtains him; Num 22:22, An angel would have slain him, if he had not been saved by his ass; Num 22:36, Balak entertains him.

Poole: Numbers (Book Introduction)

FOURTH BOOK OF MOSES, CALLED NUMBERS

THE ARGUMENT

This Book giveth us a history of almost forty years travel of the children of Israel through the wilderness, where we have an account of their journeys, and what happened to them therein, with their government, and how they were managed thereby; called Numbers by reason of the several numberings of the people, as at the offerings of the princes, and at their several journeys, &c. But especially two: one, Chapter 1, out of which the priests and Levites were excepted, but numbered by themselves, viz. in the second year after they were come out of Egypt, in the first month whereof the passover was instituted; with the order about the tabernacle, both of the Levites and people, and their several marches, encampings, and manner of pitching their tents, the priests’ maintenance and establishment, by the miraculous budding of Aaron’ s rod, with the several impediments in their marches, both among themselves by several murmurings, seditions, and conspiracies; and from their enemies, viz. the Edomites, Canaanites, over whom having obtained a victory, and afterwards murmuring, they were stung with fiery serpents, and cured by the brazen one; Amorites, whose kings, Sihon and Og, they overcame and slew; and Moabites, where by the allurements of Balaam, who was hired by Balak to curse Israel, they joined themselves to Baal-peor , and are plagued for it; that openly opposed them. The other chief numbering is in Chapter 26, where they are found almost as many as at the first, though among them were none of the first numbering, (according to what God had threatened, Chapter 14,) save Moses, Joshua, and Caleb, by reason of their desire to return back into Egypt upon the discouraging report often of those twelve that Moses sent to spy out the land; whereupon they were forced to wander above thirty-eight years in the wilderness; where he gave them several laws, civil, ecclesiastical, and military; as also particular directions about women’ s inheriting, occasioned by the case of Zelophehad’ s daughters, and concerning vows; and then brings them back to the borders of Canaan, where, after divers victories obtained against their enemies, they were directed how the land of Canaan was to be divided among the tribes, and what portion the Levites were to have among them, together with six cities of refuge set apart for the manslayer. At length Aaron being dead, and Eleazar placed in his stead, and Moses also having received the sentence of death, doth, by God’ s appointment, deliver up the people unto the charge and conduct of Joshua.

Poole: Numbers 22 (Chapter Introduction)

CHAPTER 22

The Israelites pitch in the plains of Moab, Num 22:1 . Balak the king sends for Balaam to curse Israel, Num 22:2-8 . He inquires of the Lord, who forbids him to go: he goes not, Num 22:9-14 . Balak sends again: the Lord permits Balaam to go, Num 22:15-21 . An angel stands in the way; which his ass perceives: his eyes are at length opened to see the angel, who rebukes him, Num 22:22-33 . He confesses his fault, and offers to go back; He is commanded to go on, and speak as should be revealed to him, Num 22:34,35 . Balak comes to meet him; receives him; expostulates with him; he declares he has no power but to speak the word which God should put into his mouth, Num 22:36-41 .

MHCC: Numbers (Book Introduction)

This book is called NUMBERS from the several numberings of the people contained in it. It extends from the giving of the law at Sinai, till their arrival in the plains of Jordan. An account is given of their murmuring and unbelief, for which they were sentenced to wander in the wilderness nearly forty years; also some laws, both, moral and ceremonial. Their trials greatly tended to distinguish the wicked and hypocrites from the faithful and true servants of God, who served him with a pure heart.

MHCC: Numbers 22 (Chapter Introduction)

(Num 22:1-14) Balak's fear of Israel, He sends for Balaam.

(Num 22:15-21) Balaam goes to Balak.

(Num 22:22-35) The opposition to Balaam by the way.

(Num 22:36-41) Balaam and Balak meet.

Matthew Henry: Numbers (Book Introduction)

An Exposition, with Practical Observations, of The Fourth Book of Moses, Called Numbers

The titles of the five books of Moses, which we use in our Bibles, are all borrowed from the Greek translation of the Seventy, the most ancient version of the Old Testament that we know of. But the title of this book only we turn into English; in all the rest we retain the Greek word itself, for which difference I know no reason but that the Latin translators have generally done the same. Otherwise this book might as well have been called Arithmoi , the Greek title, as the first Genesis, and the second Exodus; or these might as well have been translated, and called, the first the Generation, or Original, the second the Out-let, or Escape, as this Numbers. - This book was thus entitled because of the numbers of the children of Israel, so often mentioned in this book, and so well worthy to give a title to it, because it was the remarkable accomplishment of God's promise to Abraham that his seed should be as the stars of heaven for multitude. It also relates to two numberings of them, one at mount Sinai (ch. 1), the other in the plains of Moab, thirty-nine years after (ch. 26). And not three men the same in the last account that were in the first. The book is almost equally divided between histories and laws, intermixed.

We have here, I. The histories of the numbering and marshalling of the tribes (ch. 1-4), the dedication of the altar and Levites (ch. 7, 8), their march (ch. 9, 10), their murmuring and unbelief, for which they were sentenced to wander forty years in the wilderness (ch. 11-14), the rebellion of Korah (ch. 16, Num 17:1-13), the history of the last year of the forty (ch. 20-26), the conquest of Midian, and the settlement of the two tribes (ch. 31, 32), with an account of their journeys (ch. 33), II. Divers laws about the Nazarites, etc. (ch. 5, 6); and again about the priests' charge, etc. (ch. 18, 19), feasts (ch. 28, 29), and vows (ch. 30), and relating to their settlement in Canaan (ch. 27, 34, 35, Num 36:1-13). An abstract of much of this book we have in a few words in Psa 95:10, Forty years long was I grieved with this generation; and an application of it to ourselves in Heb 4:1, Let us fear lest we seem to come short. Many considerable nations there were now in being, that dwelt in cities and fortified towns, of which no notice is taken, no account kept, by the sacred history: but very exact records are kept of the affairs of a handful of people, that dwelt in tents, and wandered strangely in a wilderness, because they were the children of the covenant. For the Lord's portion is his people, Jacob is the lot of his inheritance.

Matthew Henry: Numbers 22 (Chapter Introduction)

At this chapter begins the famous story of Balak and Balaam, their attempt to curse Israel, and the baffling of that attempt; God's people are long afterwards told to remember what Balak the king of Moab consulted, and what Balaam the son of Beor answered him, that they might know the righteousness of the Lord, Mic 6:5. In this chapter we have, I. Balak's fear of Israel, and the plot he had to get them cursed (Num 22:1-4). II. The embassy he sent to Balaam, a conjurer, to fetch him for that purpose, and the disappointment he met with in the first embassy (Num 22:5-14). III. Balaam's coming to him upon his second message (Num 22:15-21). IV. The opposition Balaam met with by the way (Num 22:22-35). V. The interview at length between Balak and Balaam (Num 22:36, etc.).

Constable: Numbers (Book Introduction)

Introduction

Title

The title the Jews used in their Hebrew Old Testament for this book comes from the fifth word in the book in the Hebrew text, bemidbar: "in the wilderness." This is, of course, appropriate since the Israelites spent most of the time covered in the narrative of Numbers wandering in the wilderness.

The English title "Numbers" is a translation of the Greek title Arithmoi. The Septuagint translators chose this title because of the two censuses of the Israelites that Moses recorded at the beginning (chs. 1-4) and toward the end (ch. 26) of the book. These numberings of the people took place at the beginning and end of the wilderness wanderings and frame the contents of Numbers.

Date and Writer

Moses wrote Numbers (cf. Num. 1:1; 33:2; Matt. 8:4; 19:7; Luke 24:44; John 1:45; et al.). He evidently did so late in his life on the plains of Moab.¹ Moses evidently died close to 1406 B.C. since the Exodus happened about 1446 B.C., and the Israelites were in the wilderness for 40 years.

Scope and purpose

When the book opens the Israelites were in the second month of the second year after they departed from Egypt (1:1). In chapters 7-10 we read things that happened in the nation before that. These things happened when Moses finishing setting up the tabernacle, which occurred on the first day of the first month of the second year (7:1; cf. Exod. 40:17). When Numbers closes the Israelites were in the tenth month of the fortieth year (cf. Deut. 1:3). Thus the time Numbers covers is about 39 years.

Geographically the Israelites travelled from Mt. Sinai to the plains of Moab, which lay to the east of Jericho and the Jordan River. However their journey was not at all direct. They proceeded from Sinai to Kadesh Barnea on Canaan's southern border but failed to go into the Promised Land from there because of unbelief. Their failure to trust God and obey Him resulted in a period of 38 years of wandering in the wilderness. God finally brought them back to Kadesh and led them from there to the plains of Moab that lay on Canaan's eastern border.

Even though the wilderness wanderings consumed the majority of the years Numbers records, Moses passed over the events of this period of Israel's history fairly quickly. God's emphasis in this book is on His preparation of the Israelites to enter the land from Kadesh (chs. 1-14), and their preparation to enter from the plains of Moab (chs. 20-36). This indicates that the purpose of the book was primarily to show how God dealt with the Israelites as they anticipated entrance into the Promised Land. It was not to record all the events, or even most events, that took place in Israel's history. This selection of content to teach spiritual lessons is in harmony with the other books of the Pentateuch. Their concern too was more theological than historical.

"The material in Numbers cannot be understood apart from what precedes it in Exodus and Leviticus. The middle books of the Pentateuch hang closely together, with Genesis forming a prologue, and Deuteronomy the epilogue to the collection."²

The content stresses events leading to the destruction of the older generation of Israelites in the wilderness and the preparation of the new generation for entrance into the land. The census at the beginning of the book (chs. 1-4) and the one at the end (ch. 26) provide, ". . . the overarching literary and theological structure of the book of Numbers."³

"We may also venture the purpose of the book in this manner: To compel obedience to Yahweh by members of the new community by reminding them of the wrath of God on their parents because of their breach of covenant; to encourage them to trust in the ongoing promises of their Lord as they follow him into their heritage in Canaan; and to provoke them to worship of God and to the enjoyment of their salvation."⁴

"The Book of Numbers seems to be an instruction manual to post-Sinai Israel. The manual' deals with three areas: (a) how the nation was to order itself in its journeyings, (b) how the priests and Levites were to function in the condition of mobility which lay ahead, and (c) how they were to prepare themselves for the conquest of Canaan and their settled lives there. The narrative sections, of which there are many, demonstrate the successes and failures of the Lord's people as they conformed and did not conform to the requirements in the legislative, cultic, and prescriptive parts of the book."⁵

Theme

I believe the theme of the book is obedience. However others have suggested different though related themes.

"The theme of the Book of Numbers is worship."⁶

"The major theological theme of Numbers is reciprocal in nature: God has brought a people to Himself by covenant grace, but He expects of them a wholehearted devotion. Having accepted the terms of the Sinai Covenant, Israel had placed herself under obligation to obey them, a process that was to begin at once and not in some distant place and time (Exod. 19:8; 24:3)."⁷

Message⁸

To formulate a statement that summarizes the teaching of this book it will be helpful to identify some of the major revelations in Numbers. These constitute the unique values of the book.

The first major value of Numbers is that it reveals the graciousness of God to an extent not previously revealed. We see God's graciousness in His dealings with Israel throughout this book.

In the first section of Numbers (chs. 1-10) God's provision for His people stands out. We see this in the order and purity God specified for the maintenance of the Israelite camp. We see it in the worship God provided for in the camp. We also see it in the movement God prescribed for the camp. God faithfully provided for the needs of His people in these many ways as they prepared to enter the Promised Land.

In the second section of the book (chs. 11-21) God's patience with His people stands out. When the Israelites failed to obey God He did not desert them, but He disciplined them in love. God's patience in dealing with the Israelites did not result from God's weakness, but it was an evidence of His strength. God did not manifest carelessness toward the Israelites by making them wander in the wilderness for 38 years. He manifested carefulness as He used those 38 years to prepare the next generation to obey Him. God disciplined the people for their disobedience, but He always directed them toward the realization of His purpose for them as He disciplined them. The years of wilderness wandering were years of education rather than abandonment. He had similarly prepared Moses for 40 years in the wilderness before the Exodus.

In the third section (chs. 22-36) God's persistence in bringing Israel to the threshold of the land is prominent. God protected Israel from her enemies and provided for her needs. Even though Israel had been unfaithful God persisted in demonstrating faithfulness to the nation He had chosen to bless.

A second major value of this book is the revelation it contains of the gravity of unbelief. This is a revelation of man whereas the first was a revelation of God. Numbers reveals the seriousness of the sin of unbelief that manifests itself in disobedience. The Israelites struggled with unbelief throughout the book, but the most serious instance of it took place at Kadesh Barnea (chs. 13-14).

Numbers reveals the roots of unbelief. These were two causes: a mixed multitude and mixed motives.

The congregation consisted of a combination of believing Israelites and others who had for various reasons joined themselves to the people of God, a mixed multitude. These foreigners joined Israel first at the Exodus (Exod. 12:38), but we find them mixed in with the Israelites throughout Israel's subsequent history (cf. Lev. 24:10-23). This "rabble" was first to complain against God, and their murmuring spread through the camp like a plague periodically (cf. 11:4).

The second cause of unbelief was the mixed motives of the Israelites. They wanted to enjoy God's blessings and obeyed Him to a degree to obtain these. However, they also wanted things that God in His love for them did not want them to have (cf. Gen. 3). The Israelites did not fully commit themselves to God (cf. Rom. 12:1-2). They did not fully allow God to shape them into a nation to fulfill His purpose for them in the world. This too resulted in murmuring. They longed for what they had experienced in Egypt and preferred a comfortable life to the adventurous life to which God had called them. Murmuring is the telltale evidence of selfishness. It arises from a lack of singleminded dedication to God.

The message of Numbers is that everything depends on our attitude toward God. Our attitude toward our opportunities and our circumstances reveals our attitude toward God. If we are not content with what God has brought into our lives, it indicates we may want something different for ourselves than what God wants for us.

When we face a challenge to our faith we must see the difficulty overshadowed by God's presence, power, and promises.

The alternative is to allow the difficulty to block our view of God. The influences of unbelievers and our own doublemindedness will seek to make us behave as the Israelites did. At these times of testing Israel's experiences in Numbers should help us understand what is going on and trust God and obey Him more consistently.

The message of Numbers is a message of comfort on the one hand.

Numbers teaches that the failures of God's people cannot frustrate His plans. In Exodus we saw that the opposition of God's enemies cannot defeat Him. In Numbers we see that the failure of His instruments cannot defeat Him either. God's chosen instruments can postpone God's purposes, but they cannot preclude them.

In Numbers we also see that God always deals with His chosen instruments righteously. He will bless the minority who are faithful to Him even though they live among a majority who are under His discipline for being unfaithful. We see this in God's dealings with Caleb and Joshua. God honors the faithful. He will also faithfully work with those He is disciplining because of unfaithfulness. He will encourage them to experience the greatest blessing they can within the sphere of their discipline. We see this in His dealings with the rebellious generation. Furthermore God will not overlook those who have disobeyed Him because they have established a record of past obedience. He will discipline them too. We see this in God's dealings with Moses. Whereas God honors the faithful He also disciplines the unfaithful.

Numbers further teaches us that God's provisions are always adequate for His people's needs (cf. 2 Cor. 12:9). He sustained the Israelites in the wilderness. Their failures were not a result of God's inadequate provision but their own dissatisfaction with His provision. God Himself is an adequate resource for His people as we go through life (cf. Exod. 14-17).

On the other hand Numbers is also a message of warning. Every believer and every group of believers (e.g., a local church) from time to time face the same challenge to faith that the Israelites faced in the wilderness and at Kadesh. The crisis comes when faith encounters obstacles that only God's supernatural power can overcome. The believer should then proceed against these obstacles in simple confidence in God. Our response will depend on whether we are willing to act on our belief that God's presence, power, and promises can overcome them.

We can fail to realize all that God wants for us if we fail to trust Him.

By way of review Genesis expounds faith. Exodus reveals that faith manifests itself in worship and obedience. Leviticus explains worship more fully. Numbers stresses the importance of obedience.

Numbers shows the importance of obedience by revealing the roots, process, and fruits of disobedience.

Constable: Numbers (Outline)

Outline

I. Experiences of the older generation in the wilderness chs. 1-25

A. Preparations for entering the Promised Land from the south chs. 1-10

1. The first census and the organization of the people chs. 1-4

2. Commands and rituals to observe in preparation for entering the land chs. 5-9

3. The departure from Sinai ch. 10

B. The rebellion and judgment of the unbelieving generation chs. 11-25

1. The cycle of rebellion, atonement, and death chs. 11-20

2. The climax of rebellion, hope, and the end of dying chs. 21-25

II. Prospects of the younger generation in the land chs. 26-36

A. Preparations for entering the Promised Land from the east chs. 26-32

1. The second census ch. 26

2. Provisions and commands to observe in preparation for entering the land chs. 27-30

3. Reprisal against Midian and the settlement of the Transjordanian tribes chs. 31-32

B. Warning and encouragement of the younger generation chs. 33-36

1. Review of the journey from Egypt 33:1-49

2. Anticipation of the Promised Land 33:50-36:13

Constable: Numbers

Numbers

Bibliography

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_____. "The Theology of the Balaam Oracles." In Tradition and Testament: Essays in Honor of Charles Lee Feinberg. Edited by John S. and Paul D. Feinberg. Chicago: Moody Press, 1981.

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Copyright 2003 by Thomas L. Constable

Haydock: Numbers (Book Introduction)

INTRODUCTION.

This fourth Book of Moses is called Numbers , because it begins with the numbering of the people. The Hebrews, from its first words, call it Vaydedabber . It contains the transactions of the Israelites, from the second month of the second year after their going out of Egypt, until the beginning of the eleventh month of the 40th year; that is, a history almost of thirty-nine years. (Challoner) --- In the nine first chapters various orders of people are described, and several laws are given or repeated. From the 10th to the 33d, the marches and history of God's people are related; (Haydock) from the 20th of the second month, in the second year after their departure out of Egypt, till the eleventh month of the 40th year, and the last of Moses: so that this Book contains the transactions of almost thirty-nine years; (Tirinus) whereas, the Book of Leviticus specified only some of the laws and occurrences of one month. Here we behold what opposition Moses experienced from Aaron and his sister, from Core, and from all the people; and yet God protected him, in the midst of all dangers, and confounded, not only their attempts, but those also of Balaam, and of all his external foes. (Haydock) --- Moses conquers the Madianites, and divides the conquered country between the tribes of Ruben, Gad, and half of the tribe of Manasses. In the three last chapters, he describes the land of Chanaan, orders all the inhabitants to be exterminated, assigns cities for the Levites, and for refuge; and forbids such marriages, as might cause any confusion in the distribution of the lands belonging to each tribe. Moses composed this part of the Pentateuch, as well as that of Deuteronomy, a little while before his death, out of the memoirs which he had carefully preserved. (Calmet) --- According to Usher, the people were numbered this second time, in the year of the world 2514, chap. i.; after which they leave the desert of Sinai, (chap. x. 11.) go to Cades-barne, and return thither again 2552. Soon after this, Mary and Aaron die; Moses lifts up the brazen serpent; and the Hebrews take possession of part of the promised land (2553) on the eastern banks of the Jordan. That on the western side, flowing with milk and honey, was conquered by Josue in the following years. (Haydock)

Gill: Numbers (Book Introduction)

INTRODUCTION TO NUMBERS

This book has its name from the account it gives of the "numbers" of the children of Israel, twice taken particularly; which name it has with this Greeks and Latins, and so with the Syriac and Arabic versions; but with the Jews it is called sometimes "Vajedabber", from the first word of it, "and the Lord spake"; and sometimes "Bemidbar", from the fifth word of the first verse, "in the wilderness", and sometimes "Sepher Pikkudim"; or, as with Origen ^a, "Ammesph‚kodim", the book of musters or surveys. That it was written by Moses is not to be doubted; and is indeed suggested by our Lord himself, Joh 5:46 compared with Num 3:14, and the references to it, in the New Testament, fully ascertain to us Christians the authenticity of it, as that of our Lord hinted at, and those of the apostle in 1Co 10:4. It contains an history of the affairs of the Israelites, and of their travel in the wilderness for the space of thirty eight years; though the principal facts it relates were done in the second year of their coming out of Egypt, and in the last of their being in the wilderness; and it is not merely historical, but gives a particular account of several laws, ceremonial and judicial, to be observed by the people of Israel, as well as has many things in it very instructive, both of a moral and evangelical nature.

Gill: Numbers 22 (Chapter Introduction)

INTRODUCTION TO NUMBERS 22

The children of Israel being come into the plains of Moab, put the king of Moab into a panic, who expressed his fears to the elders of Midian, Num 22:1 and sent for Balaam the soothsayer to curse the people of Israel, but he, upon consulting the Lord refused to come, Num 22:5, on which the king of Moab sent to him a second time, making large promises of preferment to him, and who at this time got leave from the Lord to go with the messengers, Num 22:15, but was met with in the way by an angel of the Lord, who would have slain him had it not been for his ass, of which a very wonderful revelation is given, Num 22:22, and the chapter is closed with the interview between Balak king of Moab and Balaam, and an account of what passed between them, and what was done by them, Num 22:36.