Text -- Numbers 22:1-31 (NET)

Balaam Refuses to Curse Israel

22:1 The Israelites traveled on and camped in the plains of Moab on the side of the Jordan River across from Jericho. 22:2 Balak son of Zippor saw all that the Israelites had done to the Amorites. 22:3 And the Moabites were greatly afraid of the people, because they were so numerous. The Moabites were sick with fear because of the Israelites. 22:4 So the Moabites said to the elders of Midian, “Now this mass of people will lick up everything around us, as the bull devours the grass of the field. Now Balak son of Zippor was king of the Moabites at this time. 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. 22:6 So now, please come and curse this nation for me, for they are too powerful for me. Perhaps I will prevail so that we may conquer them and drive them out of the land. For I know that whoever you bless is blessed, and whoever you curse is cursed.” 22:7 So the elders of Moab and the elders of Midian departed with the fee for divination in their hand. They came to Balaam and reported to him the words of Balak. 22:8 He replied to them, “Stay here tonight, and I will bring back to you whatever word the Lord may speak to me.” So the princes of Moab stayed with Balaam. 22:9 And God came to Balaam and said, “Who are these men with you?” 22:10 Balaam said to God, “Balak son of Zippor, king of Moab, has sent a message to me, saying, 22:11 “Look, a nation has come out of Egypt, and it covers the face of the earth. Come now and put a curse on them for me; perhaps I will be able to defeat them and drive them out.” 22:12 But God said to Balaam, “You must not go with them; you must not curse the people, for they are blessed.” 22:13 So Balaam got up in the morning, and said to the princes of Balak, “Go to your land, for the Lord has refused to permit me to go with you.” 22:14 So the princes of Moab departed and went back to Balak and said, “Balaam refused to come with us.”

Balaam Accompanies the Moabite Princes

22:15 Balak again sent princes, more numerous and more distinguished than the first. 22:16 And they came to Balaam and said to him, “Thus says Balak son of Zippor: ‘Please do not let anything hinder you from coming to me. 22:17 For I will honor you greatly, and whatever you tell me I will do. So come, put a curse on this nation for me.’” 22:18 Balaam replied to the servants of Balak, “Even if Balak would give me his palace full of silver and gold, I could not transgress the commandment of the Lord my God to do less or more. 22:19 Now therefore, please stay the night here also, that I may know what more the Lord might say to me.” 22:20 God came to Balaam that night, and said to him, “If the men have come to call you, get up and go with them; but the word that I will say to you, that you must do.” 22:21 So Balaam got up in the morning, saddled his donkey, and went with the princes of Moab.

God Opposes Balaam

22:22 Then God’s anger was kindled because he went, and the angel of the Lord stood in the road to oppose him. Now he was riding on his donkey and his two servants were with him. 22:23 And the donkey saw the angel of the Lord standing in the road with his sword drawn in his hand, so the donkey turned aside from the road and went into the field. But Balaam beat the donkey, to make her turn back to the road. 22:24 Then the angel of the Lord stood in a path among the vineyards, where there was a wall on either side. 22:25 And when the donkey saw the angel of the Lord, she pressed herself into the wall, and crushed Balaam’s foot against the wall. So he beat her again. 22:26 Then the angel of the Lord went farther, and stood in a narrow place, where there was no way to turn either to the right or to the left. 22:27 When the donkey saw the angel of the Lord, she crouched down under Balaam. Then Balaam was angry, and he beat his donkey with a staff. 22:28 Then the Lord opened the mouth of the donkey, and she said to Balaam, “What have I done to you that you have beaten me these three times?” 22:29 And Balaam said to the donkey, “You have made me look stupid; I wish there were a sword in my hand, for I would kill you right now.” 22:30 The donkey said to Balaam, “Am not I your donkey that you have ridden ever since I was yours until this day? Have I ever attempted to treat you this way?” And he said, “No.” 22:31 Then the Lord opened Balaam’s eyes, and he saw the angel of the Lord standing in the way with his sword drawn in his hand; so he bowed his head and threw himself down with his face to the ground.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 22:1

Which still retained their ancient title, though they had been taken away from the Moabites by Sihon, and from him by the Israelites.

Wesley: Num 22:1

That is, over against Jericho.

Wesley: Num 22:3

As it was foretold both in general of all nations, Deu 2:25, and particularly concerning Moab, Exo 15:15.

Wesley: Num 22:4

Called the kings of Midian, Num 31:8, and princes of Midian, Jos 13:21, who though divided into their kingdoms yet were now united upon the approach of the Israelites their common enemy, and being, as it seems, a potent and crafty people, and neighbours to the Moabites, these seek confederacy with them. We read of Midianites near mount Sinai, Exod. 2, and 3, which seem to have been a colony of this people, that went out to seek new quarters, as the manner of those times was, but the body of that people were seated in those parts.

Wesley: Num 22:4

That is, consume and utterly destroy, in which sense the fire is said to lick up the water and sacrifices, 1Ki 18:38.

Wesley: Num 22:4

All our people, who live in the country adjoining to each city, where the princes reside.

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.

Wesley: Num 22:6

Curse them for my sake and benefit; use thy utmost power, which thou hast with thy Gods, to blast and ruin them.

Wesley: Num 22:6

Thou by thy imprecations, and I by my sword.

Wesley: Num 22:8

The night was the time when God used to reveal his mind by dreams.

Wesley: Num 22:8

Heb. Jehovah, the true God, whom he here mentions, either for his own greater reputation, as if he consulted not with inferior spirits, but with the supreme God; or rather because this was Israel's God, and the only possible way of ruining them was by engaging their God against them: as the Romans and other Heathens, when they went to besiege any city, used enchantments to call forth that God under whose peculiar protection they were.

Wesley: Num 22:8

And of Midian too.

Wesley: Num 22:9

He asks this that Balaam by repeating the thing in God's presence might be convinced and ashamed of his sin and folly, in offering his service in such a business: and for a foundation to the following answer.

Wesley: Num 22:20

On this condition he was to go.

Wesley: Num 22:22

Because he went of his own accord, with the princes of Moab, and did not wait till they came to call him, which was the sign and condition of God's permission, but rather himself rose and called them. The apostle describes Balaam's sin here to be, that he ran greedily into an error for reward, Jud 1:11.

Wesley: Num 22:22

To oppose, if not to kill him.

Wesley: Num 22:22

The rest of the company being probably gone before them. For in those ancient times there was more of simplicity, and less of ceremony, and therefore it is not strange that Balaam came at some distance, after the rest, and attended only by his own servants.

Wesley: Num 22:28

Conferred upon her the power of speech and reasoning for that time.

Wesley: Num 22:29

Balaam was not much terrified with the ass's speaking, because perhaps he was accustomed to converse with evil spirits, who appeared to him and discoursed with him in the shape of such creatures. Perhaps he was so blinded by passion, that he did not consider the strangeness of the thing.

Wesley: Num 22:31

In token of reverence and submission.

JFB: Num 22:1

So called from having formerly belonged to that people, though wrested from them by Sihon. It was a dry, sunken, desert region on the east of the Jordan valley, opposite Jericho.

JFB: Num 22:2

That is, "empty." Terrified (Deu 2:25; Exo 15:15) at the approach of so vast a multitude and not daring to encounter them in the field, he resolved to secure their destruction by other means.

JFB: Num 22:4

Called kings (Num 31:8) and princes (Jos 13:21). The Midianites, a distinct people on the southern frontier of Moab, united with them as confederates against Israel, their common enemy.

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.

JFB: Num 22:6

Among the heathen an opinion prevailed that prayers for evil or curses would be heard by the unseen powers as well as prayers for good, when offered by a prophet or priest and accompanied by the use of certain rites. Many examples are found in the histories of the Greeks and Romans of whole armies being devoted to destruction, and they occur among the natives of India and other heathen countries still. In the Burmese war, magicians were employed to curse the British troops.

JFB: Num 22:7

Like the fee of a fortune teller, and being a royal present, it would be something handsome.

JFB: Num 22:8-14

God usually revealed His will in visions and dreams; and Balaam's birth and residence in Mesopotamia, where the remains of patriarchal religion still lingered, account for his knowledge of the true God. His real character has long been a subject of discussion. Some, judging from his language, have thought him a saint; others, looking to his conduct, have described him as an irreligious charlatan; and a third class consider him a novice in the faith, who had a fear of God, but who had not acquired power over his passions [HENGSTENBERG].

JFB: Num 22:13-15

This answer has an appearance of being good, but it studiously concealed the reason of the divine prohibition [Num 22:12], and it intimated his own willingness and desire to go--if permitted. Balak despatched a second mission, which held out flattering prospects, both to his avarice and his ambition (Gen 31:30).

JFB: Num 22:19-20

The divine will, as formerly declared, not being according to his desires, he hoped by a second request to bend it, as he had already bent his own conscience, to his ruling passions of pride and covetousness. The permission granted to Balaam is in accordance with the ordinary procedure of Providence. God often gives up men to follow the impulse of their own lusts; but there is no approval in thus leaving them to act at the prompting of their own wicked hearts (Jos 13:27).

JFB: Num 22:21

Probably one of the white sprightly animals which persons of rank were accustomed to ride. The saddle, as usually in the East, would be nothing more than a pad or his outer cloak.

JFB: Num 22:22

The displeasure arose partly from his neglecting the condition on which leave was granted him--namely, to wait till the princes of Moab "came to call him" [Num 22:20], and because, through desire for "the wages of unrighteousness" [2Pe 2:15], he entertained the secret purpose of acting in opposition to the solemn charge of God.

JFB: Num 22:24

The roads which lead through fields and vineyards are so narrow that in most parts a man could not pass a beast without care and caution. A stone or mud fence flanks each side of these roads, to prevent the soil being washed off by the rains.

JFB: Num 22:28

To utter, like a parrot, articulate sounds, without understanding them. That this was a visionary scene is a notion which seems inadmissible, because of the improbability of a vision being described as an actual occurrence in the middle of a plain history. Besides, the opening of the ass's mouth must have been an external act, and that, with the manifest tenor of Peter's language, strongly favors the literal view [2Pe 2:15-16]. The absence of any surprise at such a phenomenon on the part of Balaam may be accounted for by his mind being wholly engrossed with the prospect of gain, which produced "the madness of the prophet" [2Pe 2:16]. "It was a miracle, wrought to humble his proud heart, which had to be first subjected in the school of an ass before he was brought to attend to the voice of God speaking by the angel" [CALVIN].

Clarke: Num 22:1

And pitched in the plains of Moab - They had taken no part of the country that at present appertained to the Moabites; they had taken only that part which had formerly belonged to this people, but had been taken from them by Sihon, king of the Amorites

Clarke: Num 22:1

On this side Jordan - On the east side. By Jericho, that is, over against it.

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.

Clarke: Num 22:6

Come now, therefore, I pray thee, curse me this people - Balaam, once a prophet of the true God, appears to have been one of the Moshelim, (see Num 21:27), who had added to his poetic gift that of sorcery or divination. It was supposed that prophets and sorcerers had a power to curse persons and places so as to confound all their designs, frustrate their counsels, enervate their strength, and fill them with fear, terror, and dismay. See Gen 9:25; Psa 109:6, Psa 109:20; Jos 6:26; Jer 17:5, Jer 17:6

Macrobius has a whole chapter De carmine quo evocari solebant dii tutelares, et aut urbes, aut exercitus devoveri . "Of the incantations which were used to induce the tutelary gods to forsake the cities, etc., over which they presided, and to devote cities and whole armies to destruction."See Saturnal., lib. iii., cap. ix. He gives us two of the ancient forms used in reference to the destruction of Carthage; the first, to call over the protecting deities, was pronounced by the dictator or general, and none other, when they began the siege. It is as follows, literatim et punctatim : -

Si. Deus. si. Dea. est. cui. popolus. civitas. que. Karthaginiensis. est in. tutela. te. que. maxime, ille. qui. urbis. hujus. popoli. que. tutelam. recepisti. precor. veneror, que. veniam. que. a. vobis. peto. ut. vos. popolum. civitatem. que. Karthaginiensem. deseratis. loca. templa. sacra. urbem. que. eorum. relinquatis. absque. his. abeatis. ei. que. popolo. civitati. que. metum. formidinem. oblivionem. injiciatis. proditi. que. Romam. ad. me. meos. que. veniatis. nostra. que. vobis. loca. templa. sacra. urbs. acceptior. probatior. que. sit. mihi. que. popolo. que. Romano. militibus. que. meis. praepositi. sitis. ut. sciamus. intelligamus. que. Si. ita. feceritis. voveo. vobis. templa. ludos. que. facturum

"Whether it be god or goddess, under whose protection the people and city of Carthage are placed; and thee, especially, who hast undertaken to defend this city and people; I pray, beseech, and earnestly entreat that you would forsake the people and city of Carthage, and leave their places, temples, sacred things, and city, and depart from them: and that you would inspire this people and city with fear, terror, and forgetfulness: and that, coming out from them, you would pass over to Rome, to me, and to mine: and that our places, temples, sacred things, and city may be more agreeable and more acceptable to you: and that you would preside over me, the Roman people, and my soldiers; that we may know and perceive it. If ye will do this, I promise to consecrate to your honor both temples and games.

The second, to devote the city to destruction, which it was supposed the tutelary gods had abandoned, is the following

Dis. Pater. Vejovis. Manes. sive. vos. quo. allo. nomine. fas. est. nominare. ut. omnes. iliam. urbem. Karthaginem. exercitum. que. quem. ego. me. sentio. dicere. fuga. formidine. terrore. que. compleatis. qui. que. adversum. legiones. exercitum. que. nostrum. arma. tela. que. ferent. Uti. vos. eum. exercitum. eos. hostes. eos. que. homines. urbes. agros. que. eorum. et. qui. in. his. locis. regionibus. que. agris. urbibus. ve. habitant. abducatis. lumine. supero. privetis. exercitum. que. hostium. urbes. agros. que. eorum. quos. me. sentio. dicere. uti. vos. eas. urbes. agros. que. capita. aetates. que. eorum. devotas. consecratas. que. habeatis. illis. legibus. quibus. quando. que. sunt. maxime. hostes. devoti. eos. que. ego. vicarios. pro. me. fide. magistratu. que. meo. pro. popolo. Romano. exercitibus. legionibus. que. nostris. do. devoveo. ut. me. meam. que. fidem. imperium. que. legiones. exercitum. que. nostrum. qui. in. his. rebus. gerundis. sunt. bene. salvos. siritis. esse. Si. haec. ita. faxitis. ut. ego. sciam. sentiam. intelligam. que. tune. quisquis. hoc. votum. faxit. ubi. ubi. faxit. recte. factum. esto. ovibus. atris. tribus. Tellus. mater. te. que. Juppiter. obtestor

" Dis. Pater. Vejosis. Manes ., or by whatsoever name you wish to be invoked, I pray you to fill this city of Carthage with fear and terror; and to put that army to flight which I mention, and which bears arms or darts against Our legions and armies: and that ye may take away this army, those enemies, those men, their cities and their country, and all who dwell in those places, regions, countries, or cities; and deprive them of the light above: and let all their armies, cities, country, chiefs, and people be held by you consecrated and devoted, according to those laws by which, and at what time, enemies can be most effectually devoted. I also give and devote them as vicarious sacrifices for myself and my magistracy; for the Roman people, and for all our armies and legions; and for the whole empire, and that all the armies and legions which are employed in these countries may be preserved in safety. If therefore ye will do these things, as I know, conceive, and intend, then he who makes this vow wheresoever and whensoever he shall make it, I engage shall sacrifice three black sheep to thee, O mother Earth, and to thee. O Jupiter.""When the execrator mentions the earth, he stoops down and places both his hands on it; and when he names Jupiter, he lifts up both his hands to heaven; and when he mentions his vow, he places his hands upon his breast."Among the ancient records, Macrobius says he found many cities and people devoted in this way. The Romans held that no city could be taken till its tutelary god had forsaken it; or if it could be taken, it would be unlawful, as it would be sacrilegious to have the gods in captivity. They therefore endeavored to persuade the gods of their enemies to come over to their party. Virgil intimates that Troy was destroyed, only because the tutelary gods had forsaken it: -

Excessere omnes, adytis arisque relictis

Dii, quibus imperium hoc steterat

Aen., lib. ii., ver. 351

"All the gods, by whose assistance the empire had hitherto been preserved, forsook their altars and their temples.

And it was on this account that the Greeks employed all their artifice to steal away the Palladium, on which they believed the safety of Troy depended

Tacitus observes that when Suetonius Paulinus prepared his army to cross over into Mona, (Anglesea), where the Britons and Druids made their last stand, the priestesses, with dishevelled hair, white vestments, and torches in their hands, ran about like furies, devoting their enemies to destruction; and he farther adds that the sight, the attitude, and horrible imprecations of these priestesses had such effect on the Roman soldiers, that for a while they stood still and suffered themselves to be pierced with the darts of the Britons, without making any resistance. Tacit. Ann., l. xiv., c. 29. Many accounts are related in the Hindoo Pooran of kings employing sages to curse their enemies when too powerful for them - Ward’ s Customs

The Jews also had a most horrible form of execration, as may be seen in Buxtorf’ s Talmudical Lexicon under the word תדם . These observations and authorities, drawn out in so much detail, are necessary to cast light on the strange and curious history related in this and the two following chapters.

Clarke: Num 22:7

The rewards of divination - Whoever went to consult a prophet took with him a present, as it was on such gratuitous offerings the prophets lived; but here more than a mere present is intended, perhaps every thing necessary to provide materials for the incantation. The drugs, etc., used on such occasions were often very expensive. It appears that Balaam was very covetous, and that he loved the wages of unrighteousness, and probably lived by it; see 2Pe 2:15.

Clarke: Num 22:8

I will bring you word again, as the Lord shall speak - So it appears he knew the true God, and had been in the habit of consulting him, and receiving oracles from his mouth.

Clarke: Num 22:12

Thou shalt not go with them; thou shalt not curse the people - That is, Thou shalt not go with them to curse the people. With them he might go, as we find he afterwards did by God’ s own command, but not to curse the people; this was wholly forbidden. Probably the command, Thou shalt not go, refers here to that time, viz., the first invitation: and in this sense it was most punctually obeyed by Balaam; see Num 22:13.

Clarke: Num 22:14

Balaam refuseth to come with us - "Observe,"says Mr. Ainsworth, "Satan’ s practice against God’ s word, seeking to lessen the same, and that from hand to hand, till he bring it to naught. Balaam told the princes less than God told him, and they relate to Balak less than Balaam told them; so that when the answer came to the king of Moab, it was not the word of God, but the word of man; it was simply, Balaam refuseth to come, without ever intimating that God had forbidden him."But in this Balaam is not to blame; he told the messengers in the most positive manner, Jehovah refuseth to give me leave to go with you, Num 22:13; and more explicit he could not be.

Clarke: Num 22:18

I cannot go beyond the word of the Lord my God - Balaam knew God too well to suppose he could reverse any of his purposes; and he respected him too much to attempt to do any thing without his permission. Though he was covetous, yet he dared not, even when strongly tempted both by riches and honors, to go contrary to the command of his God. Many make all the professions of Balaam, without justifying them by their conduct. "They pretend,"says one, "they would not do any thing against the word of God for a house full of gold, and yet will do it for a handful!"

Clarke: Num 22:19

What the Lord will say unto me more - He did not know but God might make a farther discovery of his will to him, and therefore he might very innocently seek farther information.

Clarke: Num 22:20

If the men come - go with them - This is a confirmation of what was observed on the twelfth verse; though we find his going was marked with the Divine displeasure, because he wished, for the sake of the honors and rewards, to fulfill as far as possible the will of the king of Moab. Mr. Shuckford observes that the pronoun הוא hu is sometimes used to denote a person’ s doing a thing out of his own head, without regard to the directions of another. Thus in the case of Balaam, when God had allowed him to go with the messengers of Balak, if they came in the morning to call him; because he was more hasty than he ought to have been, and went to them instead of staying till they should come to him, it was said of him, not כי הלך ki halach , that he went, but כי הולך הוא ki holech hu , i. e., he went of his own head - without being called; and in this, Mr. Shuckford supposes, his iniquity chiefly lay - Connex., vol. iii., p. 115. How many are restrained from sinning, merely through the fear of God! They would gladly do the evil, but it is forbidden on awful penalties; they wish the thing were not prohibited for they have a strong desire to do it.

Clarke: Num 22:23

And the ass saw the angel - When God granted visions those alone who were particularly interested saw them while others in the same company saw nothing; see Dan 10:7; Act 9:7.

Clarke: Num 22:26

And the angel - stood in a narrow place - In this carriage of the angel says Mr. Ainsworth the Lord shows us the proceedings of his judgments against sinners: First he mildly shakes his rod at them but lets them go untouched. Secondly he comes nearer and touches them with an easy correction as it were wringing their foot against the wall. Thirdly, when all this is ineffectual, he brings them into such straits, that they can neither turn to the right hand nor to the left, but must fall before his judgments, if they do not fully turn to him.

Clarke: Num 22:28

The Lord opened the mouth of the ass - And where is the wonder of all this? If the ass had opened her own mouth, and reproved the rash prophet, we might well be astonished; but when God opens the mouth, an ass can speak as well as a man. It is worthy of remark here, that Balaam testifies no surprise at this miracle, because he saw it was the Lord’ s doing. Of animate and inanimate things receiving for a short time the gift of speech, the heathen mythology furnishes many fictitious examples, with which I do not deem it proper to occupy the reader’ s time.

Calvin: Num 22:1

1.And the children, of Israel set forward This narrative contains many circumstances worthy of record: First, it shews that there is no stone which Satan does not turn for the destruction of the Church, and that, after he has assailed her in vain by force of arms, he attacks her by snares and secret artifices, whilst the ungodly also work under his impulse, as far as they are able, to overthrow her by deceit, and to make the promises of God, and His unchangeable decree for the preservation of the Church which He has chosen, of none effect. But God shews, on the other hand, that He so watches over His own, as to turn to their salvation whatever plots their enemies may devise for their destruction. He likewise represents as in a mirror how foolish and vain are their attempts who endeavor to undermine the grace of God; and especially He demonstrates that God’s truth will always be so completely victorious as to receive the testimony even of its professed enemies; just as Balaam was made to proclaim it. These and other observations, however, will be better made in their several places.

We have already seen that there was no reason why Balak should devise any evil against God’s people, since he had no inconvenience to fear from them. Their faith had been voluntarily pledged; security had been promised him, and a treaty proposed. When, therefore, he and all the Moabites prepare themselves, and arouse their neighbors for resistance, they were ungrateful to God as well as men. In his very alarm we see the truth of what Scripture declares, viz., that the reprobate are always agitated by groundless terrors; and this is the just reward of those who seek not peace with God, that they should be constantly harassed by wretched disquietude. By special privilege God had exempted the Moabites from being at all interfered with; but they invent for themselves causes of anxiety, because they see that God’s people had overcome great and powerful kings. For as the brightness of the sun is painful and injurious to those who have weak eyes, so the blessings which God bestows upon the Church, in token of His paternal favor, torment the reprobate and stir them up to envy. If the Moabites had prudently considered their own advantage, they might have easily so arranged with their old connections as to provide for their own tranquillity; but now, by provoking their ill-will, they make the worst bargain possible for themselves. Nor is it the unwise alarm of Balak only which is described, but that of the whole nation of Moab. At first, indeed, the king’s name is introduced alone, but immediately afterwards Moses includes them all without exception, hence it is plain that this error was universal, by the contagion of which they presently corrupt others also. For they invite the Midianites to associate themselves with them in the work of repulsing the Israelites. The pretext alleged is, that as oxen consume the grass of the field, so there was imminent danger lest if the people of Israel were not resisted, they should as it were lick up and devour all the nations; whereas they had experienced quite the reverse, for the people had turned aside of their own accord into circuitous paths, in order to avoid doing them injury. This forbearance would have delivered them from all anxiety, unless their own malignity had taught them to entertain foul suspicions; for why had not the Israelites made a direct aggression upon their territories, except because they were desirous to leave them safe and intact? Otherwise they would have boldly made a way for themselves by force of arms.

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.

Calvin: Num 22:8

8.And he said unto them, Lodge here this night Inasmuch as he waits for a revelation from the true God, it is probable that he was not a magician or sorcerer, whose only power to divine arose from superstition or evil arts. We shall, indeed, see hereafter, that he was accustomed to use many impostures and deceptions; but it will be plain, from the evidence of facts, that he was furnished with the gift of prophecy. Not that he is to be reckoned among the true prophets whom God set over His Church, because neither was the perpetual office of prophesying conferred upon him, nor was it conjoined with that of teaching. For those servants of His, to whom God intrusted the office of prophesying, He so directed by His Spirit, that they never spoke except out of His mouth. And although they did not foresee all that was to happen, but only according to the measure of their revelation, still He concealed nothing from them which it was profitable for them to know. Hence the expression of Amos,

“Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets.” (Amo 3:7.)

In a word, they were the organs of the Holy Spirit for all necessary predictions; and the credit due to their prophecies was of an equable and constant character, so that they never spoke absurdly or in vain. Besides, they were endowed with the power of adapting their prophecies to a just object and use. Thus, after the Law was promulgated, they were its interpreters. In prosperity they bore witness to the grace of God; in adversity, to His judgments. In fine, their business was to ratify God’s covenant, whereby He reconciles men to Himself through Christ. Far different was the case with Balaam, and such like, who were only endued with a particular gift, ¹⁴⁵ so that they truly foretold some things, and were mistaken in others; and, indeed, they only uttered bare revelations without any admixture of doctrine. God willed, indeed, that such should exist even among heathen nations, so that some sparks of light should shine amidst their darkness, and thus the excuse of ignorance should be taken away. Indeed, all those who have dared to delude the world by their impostures have usurped the name of prophet; and although the word divination is honorable and sacred, it has been improperly applied to the art of deception, and the liberty to lie, as it is the custom of the devil to profane God’s name by its impious abuse. Still, there were some among the Gentiles who occasionally predicted future events by divine inspiration; and this was especially the case before the Law was given, inasmuch as God had not then distinguished His elect people from others by this mark. At this time, it is true, the promise had been given,

“The Lord thy God will raise up unto thee prophets,” ¹⁴⁶ etc, (Deu 18:15.);

but it was not yet generally known, and therefore God was unwilling that the nations should be deprived of their soothsayers, who still were very different from those true prophets, whose call was clear and legitimate.

I have said thus much briefly with reference to Balaam, whom God addresses in a vision by night, or dream, no less familiarly than any of His own servants; but only on a particular point. By the inquiry, “What men are these with thee?” Hie indirectly reproves his improper desires. At first sight he pretends a holy anxiety to obey, when he dares to attempt nothing without God’s permission, and refuses to stir a foot, until he shall have received His answer. Yet secret covetousness influences him to obtain from God, by bargaining as it were, what he still feels not to be right. God glances at this astuteness, when He inquires respecting the men; as much as to say, that there was no reason why he should detain them a moment, since their demand should have been peremptorily refused. And, assuredly, if he had been free, he would have hastened at once to obey the wishes of king Balak, even contrary to the will of God. He now requests that permission should be given him; as if he desired to have the reins, which withheld him from his evil purposes, slackened, when he would have willingly shaken them off altogether, if he were not well aware that he could do nothing further than God would permit. Nor, indeed, does he regard what is lawful and right; but only seeks that his mouth may be opened to curse with impunity.

Calvin: Num 22:12

12.Thou shalt not go with them If there were any room for doubt, God peremptorily removes it, and confirms the prohibition; because it was unlawful to curse, those whom He had blessed. For nothing more is permitted to prophets than that they should be the witnesses, or ambassadors (internuntii,) or heralds of the grace which God freely deigns to bestow at His own pleasure upon whom He will. Moreover, God is said to bless those whom He has embraced with His favor, and to whom He experimentally declares Himself to be propitious, when He displays His liberality towards them. Of this blessing He willed that the prophets should be His ministers in such a manner that the power should still remain altogether in His own hands. If, therefore, they usurp to themselves the prerogative of blessing without His commission, their act is not merely frivolous and inefficacious, but even blasphemous. Justly, then, does Ezekiel convict of falsehood and deception those false prophets, who, by their flatteries, encourage the souls which were doomed to die; whilst they slay by their terrors and threats those to whom God had promised life. (Eze 13:2 and 22.) Hence we gather, how vain it is for hypocrites, as they are wont to do, to purchase pardon from men in order to propitiate God; and also that we need not be afraid of those degenerate ministers, ¹⁴⁷ who desire to domineer tyrannically in virtue of their office, although they launch their fulminations against the innocent.

It is plain, however, that Balaam’s obedience to God’s command does not proceed from the heart. His words, indeed, might deceive the simple, from their appearance of humility; “I will not go, because God forbids it; “but there is no doubt but that, led as he was to gratify them by ambition and by avarice, he indicates that he would be disposed to undertake the journey, unless he were forbidden by God. If his heart had been sincere, the honest reply he should have given was obvious, viz., that it was vain to send either for himself or any one else, in order that Balak might resist the inviolable decree of God. If he had thus heartily and unequivocally given glory to God, another embassy would not have been sent to him; but by his faltering excuse he appeared to inflame the desire of the foolish king, in order to sell his curse at a higher price; for we know that this is the usual way with impostors, that they obtain higher pay for themselves in proportion to the difficulty of the matter. Still, however, if we compare the mercenary prophets of the Pope with Balaam, his servile and enforced submission will deserve no little praise by the side of their detestable and indomitable folly, who, in despite of God, hesitate not to burst forth in impious curses. The truth, which they oppugn, is conspicuous: that terrible judgment, which (God) denounces by the mouth of Isaiah, rings in their ears, “Woe unto them that put darkness for light, and light for darkness,” (Isa 5:20;) nevertheless they proceed, and in their brutal madness vomit forth their blasphemies not only to the destruction of the Church, but, if it were possible, to the extinction of all religion.

Calvin: Num 22:15

15.And Balak sent yet again princes Here we see that, however humbly ungodly men implore God’s grace, still they do not lay aside their pride; as if their grandeur could avail to dazzle the eyes of God. In order, therefore, to make Him comply with their wishes, they think it enough to display their magnificent ceremonies; and, indeed, whatever modesty superstition may pretend, it always swells with secret confidence Thus Balak, in order to obtain favor, makes a show of his dignity and power, and deems that Balaam will be thus at his service. Although, however, the impostor shews much more spirit in this his second reply than before, still his hypocrisy is soon discovered, and he betrays the duplicity of his mind. It is, indeed, a noble speech, and indicative of much magnanimity, “If Balak would give me his house full of silver and gold, I will not disobey the command of God:” but why does he not instantly banish from him altogether these unholy traffickers, who are instigating him to transgression? We see, then, that he speaks rather in a spirit of boasting, than to ascribe to God the glory due to Him; for his desire was to acquire for himself the title and credit of a holy Prophet by this parade of obedience. In the meantime, when he begs that a season of delay should be granted him for the purpose of inquiring what God’s pleasure was, he is convicted of impious rebellion. He does not dare openly, and in flagrant contempt of God, to put himself forward for the purpose of cursing God’s people: and so far well: but why does he not acquiesce in the Divine decision? why, when he has been assured whether a matter was lawful or not, does he still doubtingly inquire? For thus does he deliberate, and question whether that which God has once prescribed ought to be certain and unchangeable; nay, he endeavors to force God to alter His determination. From the time that he had heard, “Thou shalt not go,” upon what pretense was it permissible to continue the controversy? This, then, is the object of Balaam’s endeavor, that God, by withdrawing the decision which He had pronounced, should deny Himself; and this was an act of most blasphemous impiety. Still many such persons will be found now-a-days, who, though fully assured of the will of God, cease not nevertheless to countermine it, so that they may at length attain the end, towards which they are hurried by their lawless cupidity. At the outset, it is anything but their desire to know what is right; or, when they know it, to follow it: but ambition instigates some, lust inflames others, and others are urged forward by avarice: in a word, evil affections preside over every deliberation. Straightway God interposes some obstacle, and compels them, whether they will or no, to understand what they ought to do. They proceed, however, notwithstanding; and, inasmuch as the way is closed, they endeavor by subterfuges, by crooked paths or evasions, to elude the sure word of God; and, although they appear to do this modestly, because they hesitate until permission shall have been obtained from God, yet herein does their impudence betray itself, that they do not cease to importune God and His prophets, until they have extorted what they have already heard to be unlawful. It is plain, therefore, that all those are disciples of Balaam, who try the indulgence, of God, that He may at length permit them to attempt what; He has once refused.

Calvin: Num 22:20

20.And God came to Balaam at, night Although God is far from being deceitful, still hypocrites with their quibbles deserve that He should delude their craft. If we more closely consider the desire of Balaam, it was that God should belie Himself. For, if he was persuaded that He was truthful, what else was there to be hoped except that he should ratify His reply ten times over? Nevertheless, he wickedly lies to God, when he asks for a permission to go, which would convict God Himself of capriciousness and inconstancy. God, therefore, ironically permits what He had before forbidden. If any should deem it to be absurd that God, who is truth itself, should speak deceptively, the answer is easily found, viz., that God was guilty of no falsehood, but that He loosed the reins to a man obstinate in his own perverseness, just as a person might emancipate a wayward and grossly immoral son, because he will not suffer himself to be ruled. For had not his ungodly covetousness blinded Balaam, the meaning of this ironical permission was not difficult to be understood. Hence, then, let hypocrites learn, that they profit nothing by their vain pretences, although God may indulge them for a time, since He at length taketh the wily in their own craftiness; wherefore, nothing is better than, in pure and simple teachableness, to inquire what He would have us do, that we may instantly succumb, nor try to alter a word or a syllable as soon as He shall have deigned to open His holy mouth to instruct us. For to call in question what has been decided by Him, what is it but to compel Him by our importunity to bend Himself to our wishes?

Calvin: Num 22:22

22.And God’s anger was kindled because he went How is it consistent that God should be angry when Balaam had attempted nothing, thus far, contrary to His command? But we must bear in mind, what I have lately hinted, that God apparently permits much which He does not approve. He allowed the people in the wilderness to eat flesh: He permitted men to give a writing of divorce to their wives, and even to marry several at once; still it was not right for them to eat the flesh, nor were divorce and polygamy free from culpability. At any rate, Balaam sinned by pertinaciously urging what was sinful, and thus deserved the punishment of death, though God was pleased to mitigate it. On this point it behoves us also to be soberly wise, lest, when God’s secret judgments differ from our moral sense, we should cry out against Him. That prophet, who, having faithfully delivered his message, tasted bread on his way back, and this at the instigation of another prophet, so that he only fell through carelessness and want of reflection, He punished with death, (1Kg 13:0;) in this case, the punishment which He inflicts upon an impostor and cheat, who ¹⁴⁸ prostitutes his tongue for hire, is no harsher than to terrify him by threats. Here the temerity of the flesh would willingly lay hold of the occasion to find fault with God; but the fact was, that the punishment which awaited Balaam, and from which he did not finally escape, was delayed for a certain period in order to display more brightly the glory of God. Wherefore, if a doubt ever pervades our minds, when the reason for any of God’s works is not apparent, let us learn at once to repress it.

The external manifestation of God’s anger is afterwards described; i.e., that the Angel meets him with a drawn sword; wherein we may observe that, to the great disgrace of the Prophet, the glory of the Angel was first revealed to the ass. For, although the Angel had assumed a body, by the sight of which a brute-animal might be affected, how did it come to pass that the ass was terrified at this alarm ing sight, whilst the eyes of the Prophet were closed against it, unless because God wished to brand the stupidity of this faithless man with a mark of ignominy? He had previously boasted of his extraordinary visions; a vision now escapes him which was manifest to the eyes of a beast. Whence did such blindness as this arise, except from avarice, by which he was so stupified as to prefer filthy lucre to the holy calling of God? In a word, in him was fulfilled, what Scripture so often denounces against the reprobate, that he was struck by a spirit of dizziness and folly so as to be unable to perceive anything. I have already said, that although angels are naturally invisible, yet that they assume bodies whenever God so pleases, and act in the character of human beings. Who supplied the Angel with a sword? Even He, who created all things out of nothing. If any curious person should go further, and inquire of what material the sword was made? it will be easy to reprove his folly by another question, viz., Whether it is easier for mortal man or for God to apply iron and steel to their various purposes? And it might be the case that a bright light shone from the sword, as when the Cherubim were placed with swords to shut the entrance of Paradise against Adam. In a word, God clothed His Angel in such a form as might strike with terror both the brute-animal and the false prophet. But He began with the ass, in order to put the stolidity of the wicked man more completely to shame.

Moses proceeds to relate how the ass, first of all, was turned aside out of the way, and then, when she was met in a narrow place, how she tremblingly started back so as to crush her master’s foot against the wall, and at length how she fell down under him. Surely this miserable impostor ought to have been awakened, if he had not been fascinated by the devil. But Moses carefully details all these circumstances, in order to show that he was not only deprived of common sense, but so utterly astounded, as to pay no attention to a most illustrious miracle.

Calvin: Num 22:28

28.And the Lord opened the mouth of the ass Sceptical persons criticize this passage, and ridicule it, as if Moses related an incredible fable. And, indeed, their scoff appears to be plausible, when they object that there is a great difference between the bray of all ass and all articulate voice; but, however they may now indulge in such wanton observations, they will at length be made to feel how seriously and reverently we ought to speak of the marvellous works of God, by their jokes and trifling about which they seek to appear facetious. Now, since their chattering is unworthy of a lengthened refutation, let us be satisfied by the contempt into which it is thrown by a single expression of Moses, when he says that God “opened the mouth of the ass.” For whence would men possess the faculty of speech, unless God had opened their mouth at the first creation of the world? Whence comes it that magpies and parrots imitate the human voice, unless it were the will of God to manifest in them a specimen of a certain extraordinary power? Who is there, then, who shall now impose a law upon the Maker of the world, to prevent Him from adapting the mouth of a beast to the utterance of words? Unless perhaps they would suppose Him to be bound irrevocably, because He has once appointed a certain order in nature, to abstain from displaying His power by miracles. If the ass had been changed into a man, we should have been bound to reverence this proof of God’s incomprehensible power; ¹⁴⁹ now, when we are told that merely a few words were drawn from it without intelligence or judgment, as if a sound of any kind were diffused through the air, shall the miracle be regarded as a fable? Moreover, if unclean spirits utter words in spectral illusions, why shall God be unable to endow mute tongues with the faculty of speech? Let us, then, learn to reverence with becoming humility the sentence which God executed on the false prophet. He might have chastised him directly by the words of the Angel; but, because the reproof would not have been sufficiently severe if unattended by gross ignominy, He ordained that a beast should instruct him. The voice of the Angel was, indeed, added afterwards; but, since he had been so unteachable, he is treated according to his desert, when, after having made some proficiency in the school of the ass, he begins to listen to God. And, further, the ass convicts him of being dull, and deluded in mind in this respect, that he was not aroused by this unusual circumstance. For she says that she had never before been refractory. If, therefore, there had been any spark of apprehension in the wretched man, he ought to have reflected as to what was the meaning of this novel proceeding and sudden change. Thus was he awakened from his lethargy, in order that he might listen more attentively to what the Angel afterwards spoke.

Calvin: Num 22:31

31.Then the Lord opened the eyes of Balaam This passage teaches us, that whatever be the acuteness of our senses, it is not only implanted in us by God, but also either sustained or extinguished by His secret inspiration. Balaam’s eyes are opened; consequently there was a veil before them previously, which prevented him from seeing what was manifest. Thus God at His pleasure makes dull the senses of those who seem to themselves to be very acute; since perception is His special gift.

By this example we are shewn as in a mirror how hypocrites fear God, viz., when they are influenced by His presence; for as soon as they can withdraw themselves, they revel like fugitive slaves. Balaam saw the angel threatening him with a drawn sword, and he hung down his head, and adored; that is to say, because the vengeance of God was impending. But this fear by no means induced him to true correction of himself, he confesses, indeed, that he had sinned, and puts forth some fruit of repentance in that he is ready to return home; but he betrays a servile and compulsory fear, which only trembles at the thought of punishment. “I knew not (he says) that thou stoodest in the way.” Unless, therefore, the Angel had been armed for his punishment, he was proceeding in security, as if impunity were conceded to him. Another expression also discovers his craft and perfidiousness, he is ready to return, if his proceeding should displease God; as if he had not known before that it was by no means pleasing to God. This, then, is a ridiculous condition, as if he were in doubt on a point which was abundantly clear. If he really feared God, and in pure sincerity of heart, he ought at once to have renounced an expedition which was wicked in itself, and improperly undertaken. For what avail was it to say, “I have sinned,” if he thinks that he can prosecute the journey he had begun in opposition to God? Let us, therefore, learn, when God’s will is positively known, to have recourse to no crooked subterfuges, whereby we may delay to perform it.

When the Angel says: Unless the ass had turned aside, that he should have slain Balaam without injuring her, he intimates not only that, in accordance with God’s justice and loving-kindness, he would have spared the harmless animal, but that by the very sagacity of the beast, — as though she had deprecated God’s anger, — the life of her master, who was else unworthy of mercy, had been redeemed.

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."

Defender: Num 22:28

The New Testament quote, "the dumb ass speaking with man's voice forbad the madness of the prophet" (2Pe 2:16) confirms that this was an actual miracle of God. The omnipotent Lord miraculously enabled the ass to speak. In addition to the immediate reason of rebuking the prophet, this miracle perhaps is intended to give us an insight into God's care and concern for "dumb" animals. They also are "living souls" and have "the breath of life" (Gen 1:21; Gen 7:22)."

TSK: Num 22:1

the children : Num 21:20, Num 33:48-50, Num 36:13; Deu 34:1, Deu 34:8

on this side : Num 32:19, Num 34:15; Deu 1:5, Deu 3:8; Jos 3:16

TSK: Num 22:2

Num 21:3, 20-35; Jdg 11:25

TSK: Num 22:3

Exo 15:15; Deu 2:25; Jos 2:10, Jos 2:11, Jos 2:24, Jos 9:24; Psa 53:5; Isa 23:5

TSK: Num 22:4

elders : Num 22:7, Num 25:15-18, Num 31:8; Jos 13:21, Jos 13:22

Now shall : Num 24:17; Jer 48:38

And Balak : Num 22:2; Jdg 11:25

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

TSK: Num 22:6

curse me : Num 23:7, Num 23:8, Num 24:9; Gen 12:3, Gen 27:29; Deu 23:4; Jos 24:9; 1Sa 17:43; Neh 13:2; Psa 109:17, Psa 109:18

I wot : 1Ki 22:6, 1Ki 22:8, 1Ki 22:13; Psa 109:28; Pro 26:2; Isa 47:12, Isa 47:13; Eze 13:6; Act 8:9, Act 8:10, Act 16:16

TSK: Num 22:7

rewards of divination : 1Sa 9:7, 1Sa 9:8; Isa 56:11; Eze 13:19; Mic 3:11; Rom 16:18; 1Ti 6:9, 1Ti 6:10; Tit 1:11; 2Pe 2:15; Jud 1:11

TSK: Num 22:8

Num 22:19, Num 22:20, Num 12:6, Num 23:12; Jer 12:2; Eze 33:31

TSK: Num 22:9

God : Num 22:20; Gen 20:3, Gen 31:24, Gen 41:25; Dan 2:45, Dan 4:31, Dan 4:32; Mat 7:22, Mat 24:24; Joh 11:51

What men : Gen 3:9-11, Gen 4:9, Gen 16:8; Exo 4:2; 2Ki 20:14, 2Ki 20:15

TSK: Num 22:10

Num 22:4-6

TSK: Num 22:11

able to overcome them : Heb. prevail in fighting against them, Num 22:11

TSK: Num 22:12

Thou shalt : Num 22:20; Job 33:15-17; Mat 27:19

thou shalt not curse : Num 22:19, Num 23:3, Num 23:13-15, Num 23:19, Num 23:23; Mic 6:5

for they : Num 23:20; Gen 12:2, Gen 22:16-18; Deu 23:5, Deu 33:29; Psa 144:15, Psa 146:5; Rom 4:6, Rom 4:7, Rom 11:29; Eph 1:3

TSK: Num 22:13

for the Lord : Num 22:14; Deu 23:5

TSK: Num 22:14

Balaam refuseth : Num 22:13, Num 22:37

TSK: Num 22:15

princes : Num 22:7, Num 22:8; Act 10:7, Act 10:8

TSK: Num 22:16

Let nothing : etc. Heb. Be not thou letted from, etc. Num 22:16

TSK: Num 22:17

I will promote : Num 24:11; Deu 16:9; Est 5:11, Est 7:9; Mat 4:8, Mat 4:9, Mat 16:26

and I will do : Num 23:2, Num 23:3, Num 23:29, Num 23:30; Mat 14:7

come : Num 22:6

curse me : An erroneous opinion prevailed, both in those days and in after ages, that some men had the power, by the help of their gods, to devote, not only particular persons, but cities and whole armies, to destruction. This they are said to have done sometimes by words of imprecation; of which there was a set form among some people, which Æschines calls διοριζομενην αραν , ""the determinate curse.""Macrobius has a whole chapter on this subject. He gives us two of the ancient forms used in reference to the destruction of Carthage; the first, which was only pronounced by the dictator, or general, was to call over the protecting deities to their side, and the other to devote the city to destruction, which they were supposed to have abandoned. The Romans held, that no city would be taken till its tutelary god had forsaken it; or if it could be taken, it would be unlawful, as it would be sacrilege to lead the gods into captivity. Virgil intimates, that Troy was destroyed because Excessere omnes adytis , arisque relictis dii , quibus imperium hoc steterat , ""All the gods, by whose assistance the empire had hitherto been preserved, forsook their altars and temples.""See more on this subject in Dr. A. Clarke, Bp. Patrick, and Burder’ s Oriental Customs , No. 734.

TSK: Num 22:18

If Balak : Num 24:13; Tit 1:16

I cannot : Num 23:26, Num 24:13; 1Ki 22:14; 2Ch 18:13; Dan 5:17; Act 8:20

TSK: Num 22:19

Num 22:7, Num 22:8; 1Ti 6:9, 1Ti 6:10; 2Pe 2:3, 2Pe 2:15; Jud 1:11

TSK: Num 22:20

God : Num 22:9

If the men : 1Sa 8:5-9, 1Sa 12:12-19; Psa 81:12; Eze 14:2-5; 2Th 2:9-12

but yet : Num 22:35, Num 23:12, Num 23:26, Num 24:13; Psa 33:10, Psa 33:11, Psa 78:30, Psa 78:31; Isa 37:29; Hos 13:11

TSK: Num 22:21

Pro 1:15, Pro 1:16

TSK: Num 22:22

God’ s : 2Ki 10:20; Hos 1:4

and the angel : Num 22:35; Gen 48:15, Gen 48:16; Exo 3:2-6; Hos 12:4, Hos 12:5

stood : Num 22:32; Exo 4:24; Lam 2:4

TSK: Num 22:23

the ass saw : 2Ki 6:17; 1Ch 21:16; Dan 10:7; Act 22:9; 1Co 1:27-29; 2Pe 2:16; Jud 1:11

the ass turned : Jer 8:7

TSK: Num 22:25

crushed Balaam’ s : Job 5:13-15; Isa 47:12

TSK: Num 22:26

where was no way : Isa 26:11; Hos 2:6

TSK: Num 22:27

and Balaam’ s anger : Pro 14:16, Pro 27:3, Pro 27:4

TSK: Num 22:28

the Lord opened : And where is the wonder of all this? If the ass had opened her own mouth, and reproved the rash prophet, we might well be astonished; but when God opens the mouth, an ass can speak as well as a man. It is to no purpose to speak of the construction of the ass’ s mouth, of the formation of the tongue and jaws being unfit for speaking; for an adequate cause is assigned for this wonderful effect, ""The Lord opened the mouth of the ass""; and no one who believes in a God, can doubt of his power to do this and much more. Exo 4:11; Luk 1:37; 1Co 1:19; 2Pe 2:16

What have I : Rom 8:22

TSK: Num 22:29

for now would : Pro 12:10, Pro 12:16; Ecc 9:3

TSK: Num 22:30

the ass said : 2Pe 2:16

upon which thou hast ridden : Heb. who hast ridden upon me, ever since I was thine. or, ever since thou wast, unto, etc. 1Co 1:27, 1Co 1:28

TSK: Num 22:31

opened : Num 24:4 *marg. Num 24:16; Gen 21:19; 2Ki 6:17-20; 1Ch 21:16; Luk 24:16, Luk 24:31; Act 26:18

bowed down : Exo 34:8; Psa 9:20; Joh 18:6

fell flat on his face : or, bowed himself

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 22:1

The plains - Hebrew ערבה ‛ărābâh ; the word is the plural of that which is used to denote the whole depressed tract along the Jordan and the Dead Sea, and onward, where it is still called the Arabah (compare Num 21:4 note), to the Elanitic gulf.

On this side Jordan by Jericho - Rather, across the Jordan of Jericho, i. e., that part of Jordan which skirted the territory of Jericho. This form of expression indicates the site of the camp in its relation to the well-known city of Jericho. See Deu 1:1.

Barnes: Num 22:2

Balak the son of Zippor - The comparison of Num 22:4 with Num 21:26 suggests that Balak was not the hereditary king but a Midianite, and that a change of dynasty had taken place. His father’ s name, Zippor, "Bird,"reminds us of those of other Midianites, e. g., Oreb, "Crow,"Zeeb, "Wolf."Possibly the Midianite chieftains had taken advantage of the weakness of the Moabites after the Amorite victories to establish themselves as princes in the land.

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.

Barnes: Num 22:7

Rewards of divination - Rightly interpreted in 2Pe 2:15 as "the wages of unrighteousness."

Barnes: Num 22:8

Balaam must surely have known that God’ s blessing was on the people with whose marvelous march forth from Egypt he was acquainted Exo 15:14; Exo 18:1; Jos 2:9, and from whom he had himself probably learned much (compare the language of Num 23:12 with Gen 13:6, and that of Num 24:9 with Gen 49:9). But his reply to the messengers next morning Num 22:13, betrays the desire to venture to the utmost of that which God would not forbid rather than to carry out God’ s will in hearty sincerity.

Barnes: Num 22:15

Balak, like the ancient pagan world generally, not only believed in the efficacy of the curses and incantations of the soothsayers, but regarded their services as strictly venal. Hence, when his first offer was declined, he infers at once that he had not bid high enough.

Barnes: Num 22:19

Ye also - i. e., as the other envoys before you. Had Balaam possessed a sincere spirit of obedience, he would have found in the first instructions Num 22:12 a final decision upon the matter. His hypocritical importunity with God when the fresh messengers came from Balak demonstrates his aversion to God’ s declared will.

Barnes: Num 22:22

The angel - i. e., the Angel that led the Israelites through the wilderness (compare Num 20:16 and references), and subsequently appeared as the Captain of the Lord’ s host to Joshua Jos 6:13. In desiring to curse Israel, Balaam was fighting against Israel’ s Leader. The presence of the Angel in his path was designed to open his eyes, blinded by sin, to the real character of his course of conduct.

Barnes: Num 22:24

In a path of the vineyards - i. e., in a path shut in by vineyard-walls on each side. The progress from the road through the open field Num 22:23 to that walled in, and thence to the strait place, where there was no room to turn Num 22:26, shows that Balaam was approaching a city, no doubt that which was the goal of his journey.

Barnes: Num 22:28

And the Lord opened the mouth of the ass - The account was perhaps given by Balaam to the Israelites after his capture in the war against Midian. Compare Num 31:8. That which is here recorded was apparently perceived by him alone among human witnesses. God may have brought it about that sounds uttered by the creature after its kind became to the prophet’ s intelligence as though it addressed him in rational speech. Indeed to an augur, priding himself on his skill in interpreting the cries and movements of animals, no more startling warning could be given than one so real as this, yet conveyed through the medium of his own art.

Poole: Num 22:1

The plains of Moab still retained their ancient title, though they had been taken away from the Moabites by Sihon, and from him by the Israelites.

By Jericho i.e. over against Jericho; or, near the passage over Jordan to Jericho , or its territories.

Poole: Num 22:2

Balak the son or successor of him whom Sihon had spoiled of part of his kingdom, Num 21:26 . Of him see Jud 11:25 Mic 6:5 .

Poole: Num 22:3

As it was foretold both in general of all nations, Deu 2:25 , and particularly concerning Moab, Exo 15:15 .

Poole: Num 22:4

The elders of Midian called the kings of Midian , Num 31:8 , and princes of Midian , Jos 13:21 ; who though divided into their kingdoms, yet were now unified upon the approach of the Israelites their common enemy; and being, as it seems, a potent and crafty people, and neighbours to the Moabites, these seek confederacy with them. We read of Midianites near Mount Sinai, Ex 2 Ex 3 , which seem to have been a part or colony of this people that went out to seek new quarters, as the manner of those times was, but the body of that people were seated in those parts, as is evident from many scriptures.

Lick up i.e. consume and utterly destroy, in which sense the fire is said to lick up the water and sacrifices, 1Ki 18:38 . The meaning is, we can expect no mercy from them, they will utterly root us out as they did the Amorites, if we do not make a stout and timely opposition.

All that are round about us i.e. all our people, who lived in the country and territory adjoining to each city, where the princes resided.

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.

Poole: Num 22:6

Curse me this people i.e. curse them for my sake and benefit; use thy utmost power, which thou hast with thy gods or infernal spirits, to blast and ruin them.

That we may smite them thou by thy magical imprecations, and I by my sword joined with them. He had some experience of, or, at least, a great confidence in, Balaam’ s skill and power in these matters.

Poole: Num 22:7

With the rewards of divination Heb. with divinations ; by which he understands not the instruments of divination, which it was needless and absurd to bring to so eminent a diviner, who doubtless was thoroughly furnished for his own trade; but the rewards of it, as it is explained 2Pe 2:15 , and as in the Hebrew, 2Sa 4:10 , good tidings is put for the reward of good tidings . Nor is it probable they would go to, or could expect to prevail with such a person, especially being noted for his covetousness, as appears from the story, without that powerful engine.

Poole: Num 22:8

The night was the time when God used to reveal his mind by dreams. Here is the first discovery of his wickedness, that he hakes time to consider, and doth his endeavour to effect that wicked notion of cursing the Israelites, which he should have rejected and abhorred at the first mention of it.

As the Lord shall speak Heb. Jehovah , the true God, whom he here mentions, either for his own greater reputation, as if he consulted not with inferior spirits, as other soothsayers did, but with the supreme God; or rather because this was Israel’ s God, and the only possible way of ruining them was by engaging their God against them; as the known way of the Romans and other heathens, when they went to besiege any city, they used enchantments to call forth that god under whose peculiar protection they were.

The princes of Moab and of Midian too, as is manifest from Num 22:7 , which was needless to repeat here.

Poole: Num 22:9

God came unto Balaam not to gratify his covetous desire, but to advance his own honour and service, even by the counsels of his enemies. He asketh not for his own information, but partly that Balaam by repeating the thing in God’ s presence might be convinced and ashamed of his sin and folly in offering his service in such a cursed business; and partly for a foundation to the following answer.

Poole: Num 22:12

God revealeth his mind to Balaam, not for any love to him, but for the sake of his people concerned in it, as he did to Pharaoh, Gen 41:25 , and to Nebuchadnezzar, Dan 2:45 .

They are blessed by my irrevocable decree and sentence, and therefore it is in vain for men to curse them.

Poole: Num 22:13

He conceals the principal things, to wit, the reason of God’ s prohibition, which might have given a stop to their further course and counsels in this matter, and secretly intimates his own goodwill and readiness to comply with them, if God had not hindered him.

Poole: Num 22:14

Thus they lay the blame upon Balaam, which he imputed to God.

Poole: Num 22:16

No counsel nor suggestion either of God or man.

Poole: Num 22:17

Before he wrought upon his covetousness, now upon his ambition.

Poole: Num 22:18

You desire and expect that from me which is out of my power, to resist the will of the great God. He slyly insinuates, that he wanted not will, but power only.

The Lord my God so he calls him, partly, to magnify himself as the servant of the great Jehovah; partly, that by professing this respect unto God he might the sooner induce him to grant his desire; and partly, because he worshipped the true God, together with idols, as many in those times and places did.

Poole: Num 22:19

Possibly he may change his mind, or yield to my renewed suit. Thus he sought to make God and his conscience stoop to the service of his pride and covetousness, which was abominable.

Poole: Num 22:20

Go with them since this is thy great desire and purpose; as far as thou canst, take thy course; I will, according to thy wish, withdraw my restraint, and leave thee to thyself and thy own choice. Compare Psa 81:11,12 .

That shalt thou do: these words signify not so much his duty as the event and his disappointment, Thou shalt not do what thou desirest, to wit, curse my people, and so enrich and advance thyself; but I will so overrule thy mind, and bridle thy tongue, that thou shalt speak nothing but what is contrary to thy desire and interest; and therefore though I permit thee to go, thou shalt lose thy design in it.

Poole: Num 22:22

God’ s anger was kindled either,

1. Because he went of his own accord with the princes of Moab, and did not wait till they came to call him , i.e. urged him to go, which was the sign and condition of God’ s permission, Num 22:20 , but rather himself rose and called them, as it may seem from Num 22:21 . Or,

2. Because those words, Num 22:20 , did contain no approbation nor license, but a bare permission, and that. in anger, as Balaam might easily have understood, if he had considered his own heart, or the circumstances of his concession. This was no more an approbation than that passage of Christ to Judas, Joh 13:27 , That thou doest, do quickly . Or,

3. Because he went with ill design, and desire to do contrary to what God had charged him, to wit, to curse the people, as plainly appears from the following story, and from Deu 23:5 ; for God hath been oft and justly angry with those who have done what God bade them, when they did it in evil manner, or for evil ends, as appears from Isa 10:6,7 , and many other places.

The Lord stood in the way i.e. to oppose and terrify, if not to kill him.

His two servants were with him the rest of the company being probably gone before them. For in those ancient times there was more of simplicity, and less of ceremony; and therefore it is not strange that Balaam came at some distance after the rest, and attended only by his own servants.

Poole: Num 22:23

Balaam saw not the angel because God withheld his eyes, as he did the eyes of Daniel’ s companions, Dan 10:7 . It is a truth, which mere philosophers own, that when God withdraws his concourse or help from any of his creatures, they cannot perform their natural acts and offices; the eye cannot see, as Ge 19 , nor the ear hear, nor the fire burn, as Da 3 .

Poole: Num 22:28

i.e.

The Lord conferred upon the ass the power of speech and reasoning for that time. Impudent are those heathens that disbelieve and scoff at the Scripture for this and some such relations contained in it, when there are examples of the same kind of prodigies, to wit, of oxen and other brute creatures speaking some few words, in the greatest and most approved writers of the Roman history as Plutarch, Polybius, Livy, an others. See the particulars in my Latin Synopsis on this place. Not included

Poole: Num 22:29

Balaam was not much terrified with the ass’ s speaking, because he was much accustomed to converse with evil spirits, which oft appeared to him and discoursed with him in the shape of such creatures.

Poole: Num 22:31

In token of reverence and submission.

Haydock: Num 22:1

Plains. Septuagint, "to the west of Moab." These plains had formerly belonged to that people, but the Hebrews had lately taken them from Sehon, and intended now to pass over the Jordan. The Moabites, however, being jealous of their growing power, called in the aid of the Madianites, and of the magician Balaam, and, by their wanton provocation, brought destruction upon themselves. We know not exactly the extent of the dominions of the Moabites. They seemed to have lost the greatest part of the country north of the Arnon. Their last town and capital was Ar, chap. xxi. 13. Yet they still kept possession of Mount Phasga. (Calmet)

Haydock: Num 22:3

Of him: Israel. (Menochius) ---

They knew not that God had forbidden the Hebrews to attack the Moabites, unless they were first assailed. Joseph. ---

Hebrew, "Moab was much afraid of the people, because of their numbers, and was distressed ( and upon his guard ) on account of the children of Israel." (Haydock)

Haydock: Num 22:4

Elders of Madian, who dwelt also upon the Arnon, towards the lake of Sodom. These Madianites were a different people from those who inhabited the country to the east of the Red Sea. (St. Jerome) ---

They were not governed by kings, but by an aristocracy, or senate of princes. (Haydock)

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)

Haydock: Num 22:6

Curse. The ancients placed great confidence in those whom they believed to be under the guidance of a superior spirit, whether good or bad. They thought their blessing or cursing would surely have its effect. By means of charms, they also strove to evoke or draw off the tutelary god of a place, before they could expect to take possession of it. Hence, as it was requisite to mention the true name of the place, fictitious names were given to most cities of importance, while the real appellation was kept a profound secret; and Valerius Soranus was severely punished for discovering the name of Rome, Valentia. See Pliny, [Natural History?] iii. 5.; Solin. ii.; Plut.[Plutarch?] prob. vi. (Calmet) ---

Rome, in Greek, has the same import as Valentia in Latin, and signifies strength. (Haydock) ---

Macrobius has preserved the form of a solemn curse, pronounced by the Roman general against the Carthaginians, Saturn iii. 9.: "Dis Pater, or Jupiter, or if you prefer any other title, I beg that you will send fright and terror, and put this city of Carthage, and this army which I intend to specify, to flight, &c. If you will perform these things, according to my intention, I promise to offer in sacrifice to you, O earth, mother of all things, and to you, great god Jupiter, three black sheep." Thus, probably, Balac wished the Hebrews to be devoted or cursed. (Calmet)

Haydock: Num 22:7

The price. Hebrew literally, "the enchantments." But they took money, to engage the soothsayer to comply more readily with their iniquitous request, 2 Peter ii. 15. (Septuagint, &c.) It was customary to offer presents to the prophets, 1 Kings ix. 7.

Haydock: Num 22:8

Night. He was accustomed to exercising his art by night; loving darkness, for his works were evil, John iii. 19. (Haydock)

Haydock: Num 22:18

Less. Not that he was resolved to comply with God's will, but because he found an insuperable impediment to oppose it at present. (Calmet)

Haydock: Num 22:19

To stay. His desiring them to stay, after he had been fully informed already that it was not God's will he should go, came from the inclination he had to gratify Balac for the sake of worldly gain. And this perverse disposition God punished by permitting him to go, (though not to curse the people, as he would willingly have done) and suffering him to fall still deeper and deeper into sin, till he came at last to give that abominable counsel against the people of God, which ended in his own destruction. So sad a thing it is to indulge a passion for money. (Challoner) (St. Augustine, q. 48.) ---

Philo (de vita, Mos. i) thinks that Balaam feigned this leave of God, ver. 22. (Calmet)

Haydock: Num 22:22

Angry. Either because he had not granted him permission to go, or he saw that Balaam was disposed to curse the Israelites, ver. 32. Septuagint, "the angel (Michael) rose up on the road to oppose him, " diaballein. Literally, "to calumniate, accuse, resist, or to be a satan ." Hence diabolus means an accuser, opponent, calumniator, &c. (St. Augustine) (Haydock)

Haydock: Num 22:23

Ass. The angel appeared thrice to the ass, before he was perceived by Balaam, chap. xxix. 3, 4. The second time, St. Augustine (q. 50) thinks he was standing in the vineyard. (Calmet)

Haydock: Num 22:28

Opened the mouth, &c. The angel moved the tongue of the ass, to utter these speeches, to rebuke, by the mouth of a brute beast, the brutal fury and folly of Balaam. (Challoner) ---

St. Thomas Aquinas ([Summa Theologiae] ii. 2. q. 105) says, an angel spoke by the mouth of the ass, in like manner as the devil did by that of the serpent, Genesis iii. Infidels deride this miracle, and some have thought that it was only in the imagination of Balaam, that this dialogue was formed. (Maimonides) ---

St. Gregory of Nyssa, seems to think that the ass only brayed as usual, and that the soothsayer, being accustomed to augur from the voice of animals, understood its meaning. But St. Peter says, the dumb beast....speaking with man's voice, forbade the folly of the prophet, 2 Peter ii. 16. God did not endue it with understanding on this occasion, but only formed, by its mouth, such sounds as might serve to repress the cruel folly of Balaam. But he was more stupid than the ass. "Being accustomed, it seems, to such prodigies," ( monstris ) and intent upon lucre, he paid no further regard to such a wonderful transaction, but held conversation with his ass, without any emotion. (St. Augustine, q. 48, 50.) (Calmet) ---

The pagan historians relate many instances of beasts and trees speaking; (Grotius) so that they object to this history, and to that of the serpent, with a very bad grace, as St. Cyril remarks, in his third book against Julian. (Haydock) ---

They relate that the ass of Bacchus spoke to him, and the horse and elephant of Achilles and Porus addressed their respective masters, while the oaks of Dodona were famous for their oracles. (Calmet) ---

The river Causus said, "Hail, Pythagoras." (Porphyrius, cited by St. Cyril, &c.) (Haydock)

Haydock: Num 22:31

Ground, with religious worship; not as God, but as an angel. See Exodus xx. (Worthington)

Gill: Num 22:1

And the children of Israel set forward,.... From the country of Bashan, where we read of them last, after they had conquered Og the king of it, and also Sihon king of the Amorites, and settled some of their tribes in both kingdoms; the particular place from whence they came hither, according to the account of their journeys, were the mountains of Abarim, Num 33:48,

and pitched in the plains of Moab the part of them they encamped in reached from Bethjesimoth to Abelshittim, Num 33:49,

on this side Jordan by Jericho; or Jordan of Jericho, as the Targums of Onkelos and Jonathan; a river that flowed near to Jericho, running between the plains of Moab and the plains of Jericho; according to Josephus ^u it was sixty furlongs, or seven miles and a half from Jericho; but, according to Jerome ^w, it was but five miles: or rather, as some versions render it, "over against Jericho" ^x; for Jericho was on the other side of the river Jordan, and the plains of Moab, or that part of them where Israel now pitched, were right against that city; and so Josephus says ^y.

Gill: Num 22:2

And Balak the son of Zippor saw all that Israel had done to the Amorites. The word "Amorites" being particularly pointed, shows, as Aben Ezra observes, that Sihon and Og are both meant, and that there were not among the kings of the land of Canaan any so great as they; wherefore when Balak, who was the present king of Moab, saw what Israel had done to them, that they had conquered them, and seized upon their kingdoms: he reasoned within himself, and said, as Jarchi represents him, that if they could not stand before Israel, much less could he and his people; and the rather, since those kings Israel had subdued were too powerful for the king of Moab, and had taken part of his country from him, and yet Israel was too strong for them.

Gill: Num 22:3

And Moab was sore afraid of the people,.... Lest they should enter into their country and do to them as they had done to Sihon and Og, and their countries; on this account the king of Moab, his nobles, and the people of the land, were in an exceeding great panic, which was a fulfilling of the prophecy of Moses in Exo 15:15,

because they were many the number of them taken a little after in this place, where they now were, in the plains of Moab, even after 24,000 had died of the plague, was 601,730, Num 25:9,

and Moab was distressed because of the children of Israel; though they had no reason for it, had they considered their relation to them, being the descendants of Abraham, the uncle of Lot, whose posterity they were; and that the Israelites had done them service in delivering them from such bad neighbours, who had taken much of their country from them, and were doubtless making continual encroachments on them; and especially had they known the orders the Israelites had from the Lord not to distress them, nor contend with them in battle, Deu 2:9, but this they were ignorant of, and being of a different religion from the Israelites, had them in abhorrence, or loathed them, as the word signifies; though the meaning rather seems to be, that they had a nausea, a loathing in their stomachs, and could not eat their food, because of the dread of the Israelites that was upon them; or they were weary of their lives, as Jarchi interprets it, and as the word is used, Gen 27:46.

Gill: Num 22:4

And Moab said unto the elders of Midian,.... Whom the king of Moab sent for to consult with what to do in the present case, for the good and safety of both people; for, according to the Targum of Jonathan, they were one people and one kingdom unto this time, at least had been confederates, by what is said Gen 36:35 though Jarchi thinks there was always a mutual hatred of each other, and that Midian now came against Moab to war, but for fear of Israel a peace was made between them, just as it was with Herod and Pontius Pilate in another case, Luk 23:12, however, they were friends as well as neighbours now; and by which it appears, that this Midian was not that where Jethro lived, which was on the Red sea, near Mount Sinai, in Arabia Felix; this was near the river Arnon, and the Moabites in Arabia Petraea; and though both the one and the other descended from Midian, the son of Abraham by Keturah, yet they had spread themselves, or the one was a colony from the other, and might be distinguished into southern and northern Midianites; the latter were those near Moab; and these elders of Midian, addressed by the king of Moab, being now at his court, whether sent for or not, are the same with the five kings or princes of Midian, as they are called, Num 31:8 as Aben Ezra observes:

now shall this company lick up all that are round about us; consume us, and all our people, and all adjoining to us, and depending on us:

as the ox licketh up the grass of the field; as easily, and as soon, and as completely and entirely; nor are we any more able to oppose them than the grass of the field is to resist and hinder the ox from devouring it:

and Balak the son of Zippor was king of the Moabites at that time; according to the Targum of Jonathan, Midianites and Moabites reigned by turns so long a time; and that Balak was a Midianite, and so says Jarchi, and unfit for the kingdom, and was set over them through necessity for a time: but it seems rather that he was king in succession after his father Zippor; and the design of the expression is only to show, that he who was before mentioned, Num 22:2 was the then reigning prince when this affair happened.

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.

Gill: Num 22:6

Come now, therefore, I pray thee,.... To my country, city, and court:

curse me this people; by imprecations on them; and which being attended with various rites and ceremonies, brought calamities on persons, which men of Balaam's character were supposed to have power to do:

for they are too mighty for me; to oppose and subdue by force of arms; and therefore was obliged to have recourse to such arts and methods he was master of; suggesting, that he was able to do more by his divinations than could be effected by an army of men:

peradventure I shall prevail, that we may smite them, and that I may drive them out of the land; there is hope, by taking such measures, that they may be prevailed over and conquered; and that, together with your curses, and my army, we may be able to smite them, and destroy them; you with your tongue, and I and my people with the sword, and so drive them quite out of the land, and get a clear riddance of them:

for I wot that he whom thou blessest is blessed, and he whom thou cursest is cursed; so high an opinion had the king of Moab of this soothsayer and diviner, from the report he had had of the mighty feats done by him; as, that those for whom he asked for blessings from heaven had them, and those on whom he imprecated evils, they came upon them; and this was a prevailing custom among the Heathens in later times, and particularly the Romans; not only to endeavour to get the gods of the people from them they were at war with, and whose cities they besieged, praying that they would leave such places, cities, and their temples; but also wished evils to cities and armies, and prayed the gods to fill them with flight, fear, and terror, and that such evils might come upon them, which had on others ^d.

Gill: Num 22:7

And the elders of Moab, and the elders of Midian, departed,.... By which it appears that they were princes and nobles; for such the elders were, that were sent on this errand to Balaam; and that they were some of both people, Midian and Moab, that went upon it, see Num 22:14 which shows, that if they were not one people, under one king, which yet seems likely, nevertheless they made a common cause of it, and joined in this expedient to save their country:

with the rewards of divination in their hands; not that diviners were sent along with them to Balsam, as Aben Ezra interprets it, that he might not deceive them, and put them off, by saying it was not a fit and proper day or hour to go out and curse, which these men would be able to refute; but if they were skilled in the art of divination as well as he, what need was there to send to him, when they had such at hand? nor instruments of divination, as Jarchi, which so famous a soothsayer could not be thought to be without; but, as we rightly render it, the rewards of divination, which were either fixed or left to the generosity of those that had recourse to such persons, and were presents which they brought them, in order to engage them to use the utmost of their art for them; and this sense is confirmed by the Apostles Peter and Jude, see 2Pe 2:15,

and they came unto Balaam; at Pethor:

and spake unto him the words of Balak: told him the errand they were sent on to him by the king of Moab.

Gill: Num 22:8

And he said unto them, lodge here this night,.... Which shows that he was at once inclined to do their business for them, and would readily engage in it if he could be permitted; and it looks as if it was in the night season that he got knowledge of things, either in dreams, or by familiar spirits, or by consulting the stars, or other methods used by him at such seasons; or it may be, this was only said to get time before he gave them a peremptory answer, that he might, if he could, get leave to do what they desired, to which he showed a good inclination:

and I will bring you word again, as the Lord shall speak unto me; by which it appears he had some knowledge of the true God, and pretended great familiarity with him, thereby to make himself the more respectable; and indeed he was surprisingly favoured with some degree of intimacy with him, which, for the sake of Israel, he was now admitted to; whether at any other time, or on any other occasion, is not certain; however, he promised the princes he would let them know the next morning what was said to him, and so accordingly what he should or could do:

and the princes of Moab abode with Balaam; that is, that night, and so very probably the princes of Midian likewise; though some of the Jewish writers think ^e they departed as soon as they heard Balaam say he would consult the Lord about this matter; from whence they concluded there was no room to hope for success, since he would never consent to destroy a nation so dear unto him, and for whose sake he had wrought so many miracles; but if this was the case, how came the princes of Moab to stay, with whom the same objection would have place? but the reason why they only are named may be what Aben Ezra gives an hint of, that these were the principal persons in the embassy, in whom the rest were included, as Balak their king was the principal person that sent them.

Gill: Num 22:9

And God came unto Balaam,.... In a dream very probably, as he did to Abimelech and Laban, Gen 20:3,

and said, what men are these with thee? who lodged with him that night. This he said, not as ignorant who they were, or from whence they came, or what they came about; but in order to lead on to a discourse with Balaam, and to have from him the account of the men, and their business, and to try his fidelity in relating the affair.

Gill: Num 22:10

And Balaam said unto God,.... In answer to the question he put to him:

Balak the son of Zippor, king of Moab, hath sent unto me; these men, and a message by them:

saying; as follows.

Gill: Num 22:11

Behold, there is a people come out of Egypt,.... In this, and the following part of the verse, he faithfully and punctually relates the words of Balak to him by his messengers, as well knowing he could not deceive the omniscient God, or hide anything from him, though he could deceive men; and conceal the truth from them, to serve a purpose; See Gill on Num 22:5, Num 22:6.

Gill: Num 22:12

And God said unto Balaam, thou shalt not go with them,.... Which is a denial of the first thing Balak requested, "come now, therefore", &c. Num 22:6.

thou shall not curse the people; which was the principal thing desired, and in order to which he was solicited to go with the messengers; but this is absolutely forbidden:

for they are blessed; by the Lord himself, with an irrevocable blessing, and therefore it would be vain and fruitless, as well as dangerous for him to attempt to curse them, Gen 12:3 this may have a special respect to the blessing of Jacob by Isaac, which could not be reversed by the solicitations of Esau, and which descended to Jacob's posterity, the Israelites, Gen 27:33.

Gill: Num 22:13

And Balaam rose up in the morning,.... With the impression of the dream upon his mind, and of what had passed between God and him in it:

and said unto the princes of Balak; which shows what the elders were that were sent, of what honour and dignity, and may include both those of Moab and of Midian:

get you into your land; as soon as you can; set forward on your journey, it is to no purpose to stay here:

for the Lord refuseth to give me leave to go with you; he only relates one part of the answer he had from the Lord, respecting his going with them, but says not a word of his being forbid to curse Israel, and of the reason given why he should not; had he reported this, in all probability it would have prevented any further application to him, and so any attempt to get this done, which Balaam seemed aware of; and therefore, by concealing this, hoped for fresh solicitations and entreaties, and that in time the Lord might be prevailed on to let him go and curse them; he having a covetous desire of riches, honour, and preferment, in Balak's court.

Gill: Num 22:14

And the princes of Moab rose up,.... And the princes of Midian also, immediately, without entering into a parley with him, to persuade him to go with them; perceiving by his answer that it would be to no purpose, and that he was determined to do as the Lord directed him:

and they went unto Balak, and said, Balaam refuseth to come with us; as Balaam told them less than what God had said to him, so they related less to Balak than what Balaam had said to them; saying nothing of the Lord's refusing to let him go with them, but represent it as a piece of pride and obstinacy in Balaam, and which Balak was left to understand; and it seems as if he did understand it as a piece of policy in Balaam, to get a larger offer of money or honour, or both, from him, and which the following account seems to confirm.

Gill: Num 22:15

And Balak sent yet again princes more, and more honourable than they. More in number, and greater in quality, princes of the first rank in his court; supposing that Balaam thought he was not treated with respect enough, they being princes of the meaner sort, and but few, that were sent unto him before, which he imagined was the reason, at least one reason, why he refused to come with them; persons of Balaam's character in those days being highly revered.

Gill: Num 22:16

And they came to Balaam,.... Though men of such rank and dignity, they did not decline the embassy, being sent by their king; nor did they think it below them to wait upon this soothsayer:

and said unto him, thus saith Balak the son of Zippor; representing their master, and addressing the diviner in his name, as his ambassadors; at the same time doing honour to Balak that sent them, of whom they speak respectfully, and to Balaam, to whom they were sent:

let nothing, I pray thee, hinder thee from coming unto me; no business, though ever so important, that might be upon his hands; nor any want of respect to him he might imagine; nor if the rewards offered were not thought sufficient; nor any persuasions of men to the contrary; and if it could be thought he knew anything of the prohibition of God, that may be included; so urgent was he upon his coming to him.

Gill: Num 22:17

For I will promote thee unto very great honour,.... In his court, by making him some great officer there, perhaps his prime minister; so that as before he laid a bait for his covetousness, sending him large presents, and rewards of divination; here, for his pride and ambition, promising him court preferment; though Aben Ezra interprets it of mammon or riches, of which he could give him an immense sum: "in honouring I will exceedingly honour thee" ^f; or load thee with wealth and riches; and so Balaam seems to understand it, since in his answer he says, "if Balak would give me his house full of silver and gold"; both civil honour and worldly wealth may be taken into the account, since they are both heavy and weighty things, and very desirable and ensnaring:

and I will do whatsoever thou sayest unto me; give him what money he should ask of him, put him into whatsoever place and office he should desire; and though he was a sovereign prince, would be at his beck and command, and do whatever he should direct him to do in his kingdom, as well as in what concerned the affair of cursing Israel; as we find he afterwards did, with respect to sacrifices and rites relative thereunto:

come therefore, I pray thee, curse me this people; renewing the request made in the first embassy with great importunity, Num 22:6 but using here a different word for "cursing"; there, as Munster observes, the word signifies to curse lightly; here, to blaspheme and utterly devote to ruin; to which may be added, to curse expressly and by name, to pierce through and through, to deprive of all benefits, and to destroy utterly.

Gill: Num 22:18

And Balaam answered, and said unto the servant's of Balak,.... Who were not only princes of the land, but officers of state in the court of Balak:

if Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God, to do less or more; which is well spoken, had it been from his heart: he speaks very respectfully of God, calling him by his great and incommunicable name Jehovah, the Being of beings; representing him as the object of his worship and adoration, as he might be along with other gods, which was the practice of the Heathens in those times, particularly the Syrians, among whom Balaam lived; so did Laban and others before him: likewise he makes a profession of him, and claims an interest in him, which he might the rather do, to make himself look greater, as being the servant of the most high God; for the Gentiles in those times, and indeed in later times, had a notion of one supreme God, superior to all the rest; and this Jehovah Balaam claimed as his God: he speaks very well of the word of God, to which he pretended so strict a regard, that he would not transgress it in the least, for all that Balak could give him or more, no, not for all the money in the world; and yet his heart at the same time went after his covetousness, and he was eagerly desirous and greedy of getting the advantages into his hands that were offered him; for he hoped that God would change his mind, and alter his word, and give him leave to go and get the money, as appears by what follows.

Gill: Num 22:19

Now therefore, I pray you, tarry ye also here this night,.... As the former messengers had; this shows his strong inclination to go along with them, and do what was desired of him, could he be permitted; otherwise he might and ought to have told the messengers at once that Balak needed not to have given himself and them so much trouble, since it was not in his power to do for him what he requested; nor would he attempt it, as being contrary to the will of God, and therefore it would be their best way to return as soon as they could; but instead of that, he desires them to stay that night, which must give them some hope of succeeding in their embassy:

that I may know what the Lord will say unto me more; he hoped he would change his mind, and say something to him different from, and contrary to what he had before declared unto him, which to suppose of God is great vileness and wickedness; to such a pitch did his greedy desire after riches and honour work him up into; he ought to have been satisfied with the answer already given him, and not to have inquired more.

Gill: Num 22:20

And the Lord came unto Balaam at night,.... As before, Num 22:9 it may be in a dream; the Targum of Jonathan is as there,"a word came from the Lord:"

and said unto him, if the men come and call thee, rise up, and go with them; this was said, as some think, not seriously, but sarcastically, or rather in an angry manner, bidding him go, if he would; so giving him up to his own heart's lusts, or, at most; only permitting him to go with them, but not to curse Israel; and this permission to go seems to be on this condition, if the princes first called him, and were urgent on him to go with them: this was a trial of Balaam, whether he would be eager and forward to go, or patiently wait until he should be called; or the words may be rendered, "seeing", or because ^g:

they are come to call thee: but yet the word which I shall say unto thee, that shall thou do; whether he would or not, he should be forced to do it, as Jarchi; and therefore go not with any intention to curse Israel, which shall never be done; wherefore to go would be vain and fruitless, since he would never be able to answer the design of Balak: but still Balaam hoped, it not being so fully and clearly expressed as before, that he should not curse Israel; that God would say something else unto him, though he had no reason at all for it, but all the reverse; so blinded was he with a greedy desire of riches and honour.

Gill: Num 22:21

And Balaam rose up in the morning,.... Early, not waiting for the call of the princes, which showed how eager he was to be gone, and how intent upon the journey:

and saddled his ass; which, if he did himself, as Jarchi suggests, this is a further proof of the haste he was in; though, as he had two servants with him, it is more likely that they did it by his order: the same is said of Abraham, Gen 22:3, it was usual for persons of note and figure, in those times and countries, to ride on asses, Jdg 5:10 and went with the princes of Moab; in company with them, and with as good a will as they, his heart and theirs being alike, as Jarchi notes; though it seems by what follows that by some means or another they soon parted company; for when the affair of the ass happened, Balaam was alone, only attended by his two servants.

Gill: Num 22:22

And God's anger was kindled because he went,.... Though he had given him leave to go; but then it was upon condition that the princes called him to go with them, whereas he went without their call, and did not wait for it; and besides, he did not acquaint them, as he did not the messengers before, of what God had said, that he should not curse Israel, nor say anything contrary to this his will, which, had he told them, they would not have taken him with them; moreover, he went with an intention, with a good will to curse Israel, which must be displeasing to God, who knew his heart; so the Targum of Jonathan,"and the anger of the Lord was strong, because he went to curse them;''likewise, though he had a permission to go, it was in an angry manner, and was not agreeable to the Lord he should go, and therefore should not have gone notwithstanding; or, at least, he might expect some marks of the divine displeasure; so Jarchi observes, he saw that the thing was evil in the eyes of the Lord, or displeasing to him, and yet he desired it; just as the people of Israel, when the Lord bid them go up and possess the land, which case Aben Ezra instances in; they desired persons might be sent before hand to spy out the land, which, though permitted, they smarted for it: for not whatsoever God permits is well pleasing to him; besides, the words may be rendered ^h, "when he went", or, "as he was going"; and so not a reason of the Lord's anger, but expresses when it was kindled or broke forth:

and the angel of the Lord stood in the way for an adversary against him; that this was not a created angel, one of the ministering spirits, but the eternal one, the angel of Jehovah's presence, appears from Num 22:35 that went before the people of Israel in the wilderness, not only to guide but to guard and protect them; and who was an adversary to their adversaries, and at all times stood up for their help and assistance against all those that hated and opposed them: Jarchi calls him an angel of mercy, who would have restrained Balaam from sinning, that he might not sin and perish, and so was rather a friend than an adversary, had he attended to him:

now he was riding upon his ass, and his two servants were with him; who, the Targum of Jonathan says, were Jannes and Jambres, the magicians of Egypt, of whom see 2Ti 3:8 these only were with him, the princes of Midian on some account or another being separated from him.

Gill: Num 22:23

And the ass saw the angel of the Lord standing in the way,.... Which Balaam did not; his eyes being held from seeing him by the power and providence of God, that he might be reproved and rebuked by his ass, to whom God gave power to see, more than to him, as Jarchi notes, so that he had little reason to boast of his visions and revelations, and that he was the man whose eyes were open: the angel stood in the very pathway on which the ass was carrying Balaam: and his sword drawn in his hand; as threatening to destroy him, and as if he was just about to push at him, and signifying hereby not only that he deserved to die, but what death he should die of, namely, by the sword, as he did, Num 31:8.

and the ass turned aside out of the way; out of the common road, to save its master and itself, from a natural principle of self-preservation: and went into the field; adjoining to, and that lay along the road side:

and Balaam smote the ass to turn her into the way; with his staff, as in Num 22:27 to bring her into the common road again.

Gill: Num 22:24

But the angel of the Lord stood in a path of the vineyard,..... Which were in the field into which the ass went, and before Balaam could turn her back she got into a narrow path, between the vineyards, as the Targum of Jonathan; a footpath which lay between them, or a footpath where foxes ran and had their holes, who used to lie near vineyards and among them, see Son 1:14 however, it was a very narrow path, and here the angel placed himself, so that there was no passage for Balaam and his ass, at least not without great difficulty and danger:

a wall being on this side, and a wall on that side; and therefore there was no going out into the field, as before, to avoid the difficulty and danger; this being, as Jarchi observes, a stone wall that was on each side.

Gill: Num 22:25

And when the ass saw the angel of the Lord,.... In the same position as before, with a drown sword in his hand, and being frightened again, and in a narrow path, and no way to turn aside:

she thrust herself unto the wall; to one of the walls, as close as she could, in order to get by the angel:

and crushed Balaam's foot against the wall; running up so very closely to it:

and he smote her again; having done it once before, Num 22:23 the times of smiting are observed, for the sake of what the ass after said, and for the confirmation of it.

Gill: Num 22:26

And the angel of the Lord went further, and stood in a narrow place,.... More narrow than the other, at a further distance:

where was no way to turn, either to the right hand or to the left; it was so strait and close a place that the angel filled the whole breadth of it, that there was no passing him; so that there was no getting forward nor backward; not forward, because the angel filled up the way, and there was no slipping by him; nor backward, because it could not turn itself to the right or left.

Gill: Num 22:27

And when the ass saw the angel of the Lord,.... The third time; for it seems that he was not always in sight, but disappeared as he removed from place to place, and at every new place where he stood the ass saw him, though her master did not:

she fell down under Balaam; upon her knees on the ground, not being able to go backwards nor forwards, nor to turn out of the way to the right or left:

and Balaam's anger was kindled; he was displeased and out of humour before, when it turned into the field, and when it squeezed his foot against the wall, and therefore he smote it; but now falling down with him, he was in a fume and fury, quite enraged:

and he smote the ass with a staff; which he rode with, perhaps his divining staff, see Hos 4:12, it is not said what he smote it with before but probably with the same: Aben Ezra says, at the first and second time he smote it with a small stick, or with a thong.

Gill: Num 22:28

And the Lord opened the mouth of the ass, and she said unto Balaam,.... This was a very extraordinary and miraculous affair, and effected by a supernatural power, that a dumb creature, which had not organs endued with speech, should speak so plainly and distinctly, as is after expressed; and yet it should not be thought incredible, for what is it that Omnipotence cannot do? wherefore there is no need to say, as some Jewish writers ⁱ, that this was all done in a visionary way, and not really and literally performed; nor can Heathens well object to the verity of it, if they believe what they themselves report concerning one of the asses which carried Bacchus over a river, to which, for reward, he gave the power of speaking with an human voice ^k; though it is very probable the fable was framed from this story, and frequently do their writers speak of other brute creatures endued with speech; so Homer ^l represents Xanthus, the horse of Achilles, having the faculty of speech given it by Juno: Pliny says ^m, it is commonly reported among the wonderful things of the ancients, that an ox spoke; and Livy ⁿ frequently makes mention of an ox spoke speaking in divers places, and of one particularly that said,"Rome, take heed to thyself;''not to take notice of a lamb in Egypt in the times of Bocchoris that spoke, related by Aelianus ^o and others; nor of the ram of Phrixus, or the dog at Ariminum, and the elephant of Porus in India, with others Bochart ^p has collected together: the words spoken by the ass were as follow:

what have l done unto thee, that thou hast smitten me these three times? and just so many times she had been smitten by him, Num 22:23.

Gill: Num 22:29

And Balaam said unto the ass, because thou hast mocked me,.... Or rather "defiled me", as the word is rendered in Job 16:15 by running with him against a wall, and by lying down with him in the dust and dirt, and so the Arabic version renders it,"because thou hast rolled me in the dirt;''the sense of mocking is not easy to be understood, unless it be that it exposed him to be mocked and laughed at by others, by turning aside, and lying down, and being so unruly; but then there were only his servants with him, to whom only he could be exposed in such a manner, which one would think would not have given him so much concern, and put him into such a passion: the word sometimes is used for seeking occasion, and such a sense it may have here, as that it sought an opportunity or occasion to throw him, and so to kill him, or at least to do him harm, see Dan 6:4.

I would there were a sword in my hand, for now would I kill thee: so enraged was he, and his passion was so great, that he was not at all frightened and amazed to hear the ass speak, though Josephus ^q represents him as disturbed and astonished at it; but some think, he being used to converse with spirits in the shapes of various creatures, it was no surprise to him to hear it speak.

Gill: Num 22:30

And the ass said unto Balaam,.... Made a reply to him, as if it understood what he said, and had the faculty of reasoning and discoursing, as well as of speaking, which is very amazing:

am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? or rather, "ever since thou wast"; not ever since he was in being, but ever since he could ride, so Aben Ezra; according to which, it seems that this was the first he rode upon, and which he had always been used to; hence the Targums of Jonathan and Jerusalem paraphrase it,"upon which thou hast rode from thy youth unto this day;''and be it that Balaam was a man pretty well advanced in years, an ass is a creature that lives a long time: Pliny says ^r it lives thirty years; and an Arabic writer ^s makes mention of an ass that the owner of it rode on forty years:

was I ever wont to do so unto thee? to start out of the way, or lie down with him, could anyone instance be given of it? suggesting that she was a sure footed creature, and had always carefully and safely carried him, for which it appeals to him:

and he said, nay; she had never been used to serve him in such a manner as she had now, and therefore he might have concluded that something more than ordinary was the matter; and it is much his conscience had not accused him that he was wrong in coming with the princes, taking the alarm from these circumstances, had he not been an hardened creature, or, at least, had he not been so eagerly bent on riches and honour.

Gill: Num 22:31

Then the Lord opened the eyes of Balaam,.... Who either was struck with blindness, as the men of Sodom were, so some think, or rather his eyes were held, that he could not see the angel; he could see other objects, as his ass, but he could not see that; as Elisha's servant could see the host that compassed the city, but not the chariots and horses of fire about Elisha, till his eyes were opened, 2Ki 6:15 and so it was with Balaam until the Lord uncovered his eyes, or rolled away the vail over them, or took that off which by his power and providence hindered his sight:

and he saw the angel of the Lord standing in the way, and his sword drawn in his hand; in the same position as in Num 22:23.

and he bowed down his head, and fell flat on his face; from off his ass upon the ground, in reverence of the illustrious object before him, and through fear of being slain by his sword in his hand.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 22:1

¹ sn The fifth section of the book (22:1-33:56) traces the Israelite activities in Transjordan. It is hard to determine how long they were in Transjordan, but a good amount of time must have elapsed for the number of moves they made and the wars they fought. There is a considerable amount of information available on this section of the book. Some of the most helpful works include: H. C. Brichto, The Problem of “Curse” in the Hebrew Bible (JBLMS); E. Burrows, The Oracles of Jacob and Balaam; G. W. Coats, “Balaam, Sinner or Saint?” BR 18 (1973): 21-29; P. C. Craigie, “The Conquest and Early Hebrew Poetry,” TynBul 20 (1969): 76-94; I. Parker, “The Way of God and the Way of Balaam,” ExpTim 17 (1905): 45; and J. A. Wharton, “The Command to Bless: An Exposition of Numbers 22:41–23:25,” Int 13 (1959): 37-48. This first part introduces the characters and sets the stage for the oracles. It can be divided into four sections: the invitation declined (vv. 1-14), the second invitation extended (vv. 15-21), God opposes Balaam (vv. 22-35), and Balaam meets Balak (vv. 36-41).

² tn The verse begins with the vav (ו) consecutive.

³ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

⁴ map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

NET Notes: Num 22:4

¹ tn The word is simply “company,” but in the context he must mean a vast company – a horde of people.

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.

NET Notes: Num 22:6

¹ tn The two lines before this verse begin with the particle הִנֵּה (hinneh), and so they lay the foundation for these imperatives. In view of those circumstances, this is what should happen.

² tn Heb “people.” So also in vv. 10, 17, 41.

³ tn The construction uses the imperfect tense אוּכַל (’ukhal, “I will be able”) followed by the imperfect tense נַכֶּה (nakkeh, “we will smite/attack/defeat”). The second verb is clearly the purpose or the result of the first, even though there is no conjunction or particle.

⁴ tn The verb is the Piel imperfect of בָּרַךְ (barakh), with the nuance of possibility: “whomever you may bless.” The Pual participle מְבֹרָךְ (mÿvorakh) serves as the predicate.

NET Notes: Num 22:7

¹ tn Heb “spoke.”

NET Notes: Num 22:8

¹ tn The verb לִין (lin) means “to lodge, spend the night.” The related noun is “a lodge” – a hotel of sorts. Balaam needed to consider the offer. And after darkness was considered the best time for diviners to consult with their deities. Balaam apparently knows of the Lord; he testifies to this effect in 22:18.

NET Notes: Num 22:11

¹ tn In this passage the text differs slightly; here it is “the nation that comes out,” using the article on the noun, and the active participle in the attributive adjective usage.

² tn Here the infinitive construct is used to express the object or complement of the verb “to be able” (it answers the question of what he will be able to do).

³ tn The verb is the Piel perfect with vav (ו) consecutive. It either carries the force of an imperfect tense, or it may be subordinated to the preceding verbs.

NET Notes: Num 22:12

¹ tn The two verbs are negated imperfects; they have the nuance of prohibition: You must not go and you must not curse.

² tn The word בָּרוּךְ (barukh) is the Qal passive participle, serving here as the predicate adjective after the supplied verb “to be.” The verb means “enrich,” in any way, materially, spiritually, physically. But the indication here is that the blessing includes the promised blessing of the patriarchs, a blessing that gave Israel the land. See further, C. Westermann, Blessing in the Bible and the Life of the Church (OBT).

NET Notes: Num 22:13

¹ tc The LXX adds “to your lord.”

² tn The main verb is the Piel perfect, “he has refused.” This is followed by two infinitives. The first (לְתִתִּי, lÿtitti) serves as a complement or direct object of the verb, answering the question of what he refused to do – “to give me.” The second infinitive (לַהֲלֹךְ, lahalokh) provides the object for the preceding infinitive: “to grant me to go.”

NET Notes: Num 22:14

¹ tn Heb “rose up.”

NET Notes: Num 22:15

¹ tn The construction is a verbal hendiadys. It uses the Hiphil preterite of the verb “to add” followed by the Qal infinitive “to send.” The infinitive becomes the main verb, and the preterite an adverb: “he added to send” means “he sent again.”

² tn Heb “than these.”

NET Notes: Num 22:16

¹ tn The infinitive construct is the object of the preposition.

NET Notes: Num 22:17

¹ tn The construction uses the Piel infinitive כַּבֵּד (kabbed) to intensify the verb, which is the Piel imperfect/cohortative אֲכַבֶּדְךָ (’akhabbedkha). The great honor could have been wealth, prestige, or position.

NET Notes: Num 22:18

¹ tn Heb “answered and said.”

² tn Heb “mouth.”

³ sn In the light of subsequent events one should not take too seriously that Balaam referred to Yahweh as his God. He is referring properly to the deity for which he is acting as the agent.

NET Notes: Num 22:19

¹ tn In this case “lodge” is not used, but “remain, reside” (שְׁבוּ, shÿvu).

² tn This clause is also a verbal hendiadys: “what the Lord might add to speak,” meaning, “what more the Lord might say.”

NET Notes: Num 22:22

¹ sn God’s anger now seems to contradict the permission he gave Balaam just before this. Some commentators argue that God’s anger is a response to Balaam’s character in setting out – which the Bible does not explain. God saw in him greed and pleasure for the riches, which is why he was so willing to go.

² tn The word is שָׂטָן (satan, “to be an adversary, to oppose”).

NET Notes: Num 22:23

¹ tn The word has the conjunction “and” on the noun, indicating this is a disjunctive vav (ו), here serving as a circumstantial clause.

NET Notes: Num 22:24

¹ tn The word means a “narrow place,” having the root meaning “to be deep.” The Greek thought it was in a field in a narrow furrow.

² tn Heb “a wall on this side, and a wall on that side.”

NET Notes: Num 22:25

¹ tn Heb “he added to beat her,” another verbal hendiadys.

NET Notes: Num 22:29

¹ tn The optative clause is introduced with the particle לוּ (lu).

NET Notes: Num 22:30

¹ tn Here the Hiphil perfect is preceded by the Hiphil infinitive absolute for emphasis in the sentence.

² tn Heb “to do thus to you.”

NET Notes: Num 22:31

¹ tn The Hishtaphel verb חָוָה (khavah) – שָׁחָה (shakhah) with metathesis – has a basic idea of “bow oneself low to the ground,” and perhaps in some cases the idea of “coil up.” This is the normal posture of prayer and of deep humility in the ancient religious world.

Geneva Bible: Num 22:1

And the children of Israel set forward, and pitched in the plains of Moab on ^{( a )} this side Jordan [by] Jericho.

^{( a )} Being at Jericho, it was beyond the Jordan, but where the Israelites were, it was on this side.

Geneva Bible: Num 22:4

And Moab said unto the ^{( b )} elders of Midian, Now shall this company lick up all [that are] round about us, as the ox licketh up the grass of the field. And Balak the son of Zippor [was] king of the Moabites at that time.

^{( b )} Who were the heads and governors.

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.

Geneva Bible: Num 22:7

And the elders of Moab and the elders of Midian departed with ^{( d )} the rewards of divination in their hand; and they came unto Balaam, and spake unto him the words of Balak.

^{( d )} Thinking to bribe him with gifts to curse the Israelites.

Geneva Bible: Num 22:8

And he said unto them, Lodge here this night, and I will bring you word again, as the LORD shall speak unto me: and ^{( e )} the princes of Moab abode with Balaam.

^{( e )} Whom before he called elders: meaning the governors, and later calls them servants: that is, subjects to their king.

Geneva Bible: Num 22:12

And God ^{( f )} said unto Balaam, Thou shalt not go with them; thou shalt not curse the people: for they [are] blessed.

^{( f )} He warned him by a dream, that he should not consent to the kings wicked request.

Geneva Bible: Num 22:13

And Balaam rose up in the morning, and said unto the princes of Balak, Get you into your land: for the LORD refuseth to give ^{( g )} me leave to go with you.

^{( g )} Or else he would have been willing, covetousness had so blinded his heart.

Geneva Bible: Num 22:16

And they came to Balaam, and said to him, Thus saith Balak the son of Zippor, ^{( h )} Let nothing, I pray thee, hinder thee from coming unto me:

^{( h )} The wicked seek by all means to further their naughty enterprises, though they know that God is against them.

Geneva Bible: Num 22:19

Now therefore, I pray you, tarry ye also here this night, that I may know what the LORD will say unto me ^{( i )} more.

^{( i )} Because he tempted God to require him contrary to his commandment, his petition was granted, but it turned to his own condemnation.

Geneva Bible: Num 22:22

And God's anger was kindled because he ^{( k )} went: and the angel of the LORD stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants [were] with him.

^{( k )} Moved rather with covetousness than to obey God.

Geneva Bible: Num 22:24

^{( l )} But the angel of the LORD stood in a path of the vineyards, a wall [being] on this side, and a wall on that side.

^{( l )} The second time.

Geneva Bible: Num 22:28

And the LORD ^{( m )} opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times?

^{( m )} Gave her power to speak.

Geneva Bible: Num 22:30

And the ass said unto Balaam, [Am] not I thine ass, upon which thou hast ridden ever ^{( n )} since [I was] thine unto this day? was I ever wont to do so unto thee? And he said, Nay.

^{( n )} Since you have been my master.

Geneva Bible: Num 22:31

Then the LORD ^{( o )} opened the eyes of Balaam, and he saw the angel of the LORD standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face.

^{( o )} For if the Lord does not open your eyes, you can see neither his anger or his love.

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.

MHCC: Num 22:15-21

A second embassy was sent to Balaam. It were well for us, if we were as earnest and constant in prosecuting a good work, notwithstanding disappointments. Balak laid a bait, not only for Balaam's covetousness, but for his pride and ambition. How earnestly should we beg of God daily to mortify such desires in us! Thus sinners stick at no pains, spare no cost, and care not how low they stoop, to gratify their luxury, or their malice. Shall we then be unwilling to do what is right? God forbid! Balaam's convictions charged him to keep to the command of God; nor could any man have spoken better. But many call God theirs, who are not his, not truly because not only his. There is no judging men by their words; God knows the heart. Balaam's corruptions at the same time inclined him to go contrary to the command. He seemed to refuse the temptation; but he expressed no abhorrence of it. He had a strong desire to accept the offer, and hoped that God might give him leave to go. He had already been told what the will of God was. It is a certain evidence of the ruling of corruption in the heart, to beg leave to sin. God gave Balaam up to his own heart's lusts. As God sometimes denies the prayers of his people in love, so sometimes he grants the desires of the wicked in wrath.

MHCC: Num 22:22-35

We must not think, that because God does not always by his providence restrain men from sin, therefore he approves of it, or that it is not hateful to him. The holy angels oppose sin, and perhaps are employed in preventing it more than we are aware. This angel was an adversary to Balaam, because Balaam counted him his adversary; those are really our best friends, and we ought so to reckon them, who stop our progress in sinful ways. Balaam has notice of God's displeasure by the ass. It is common for those whose hearts are fully set in them to do evil, to push on violently, through the difficulties Providence lays in their way. The Lord opened the mouth of the ass. This was a great miracle wrought by the power of God. He who made man speak, could, when he pleased, make the ass to speak with man's voice. The ass complained of Balaam's cruelty. The righteous God does not allow the meanest or weakest to be abused; but they shall be able to speak in their own defence, or he will some way or other speak for them. Balaam at length has his eyes opened. God has many ways to bring down the hard and unhumbled heart. When our eyes are opened, we shall see the danger of sinful ways, and how much it was for our advantage to be crossed. Balaam seemed to relent; I have sinned; but it does not appear that he was sensible of this wickedness of his heart, or willing to own it. If he finds he cannot go forward, he will be content, since there is no remedy, to go back. Thus many leave their sins, only because their sins have left them. The angel declared that he should not only be unable to curse Israel, but should be forced to bless them: this would be more for the glory of God, and to his own confusion, than if he had turned back.

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.

Matthew Henry: Num 22:15-21

We have here a second embassy sent to Balaam, to fetch him over to curse Israel. It were well for us if we were as earnest and constant in prosecuting a good work, notwithstanding disappointments, as Balak was in pursuing this ill design. The enemies of the church are restless and unwearied in their attempts against it; but he that sits in heaven laughs at them. Observe,

I. The temptation Balak laid before Balaam. He contrived to make this assault more vigorous than the former. It is very probable that he sent double money in the hands of his messengers; but, besides that, now he tempted him with honours, laid a bait not only for his covetousness, but for his pride and ambition. How earnestly should we beg of God daily to mortify in us these two limbs of the old man! Those that know how to look with a holy contempt upon worldly wealth and preferment will find it not so hard a matter as most men do to keep a good conscience. See how artfully Balak managed the temptation. 1. The messengers he sent were more, and more honourable, Num 22:15. He sent to this conjurer with as great respect and deference to his quality as if he had been a sovereign prince, apprehending perhaps that Balaam had thought himself slighted in the fewness and meanness of the former messengers. 2. The request was very urgent. This powerful prince becomes a suitor to him: " Let nothing, I pray thee, hinder thee (Num 22:16), no, not God, nor conscience, nor any fear either of sin or shame."3. The proffers were high: " I will promote thee to very great honour among the princes of Moab;"nay, he gives him a blank, and he shall write his own terms: I will do whatsoever thou sayest, that is, "I will give thee whatever thou desirest, and observe whatever thou orderest; thy word shall be a law to me,"Num 22:17. Thus sinners stick at no pains, spare no cost, and care not how low they stoop, for the gratifying either of their luxury or of their malice; shall we then be stiff and strait-handed in our compliance with the laws of virtue? God forbid.

II. Balaam's seeming resistance of, but real yielding to, this temptation. We may here discern in Balaam a struggle between his convictions and his corruptions. 1. His convictions charged him to adhere to the command of God, and he spoke their language, Num 22:18. Nor could any man have said better: " If Balak would give me his house full of silver and gold, and that is more than he can give or I can ask, I cannot go beyond the word of the Lord my God. "See how honourably he speaks of God; he is Jehovah, my God. Note, Many call God theirs that are not his, not truly because not only his; they swear by the Lord, and by Malcham. See how respectfully he speaks of the word of God, as one resolved to stick to it, and in nothing to vary from it, and how slightly of the wealth of this world, as if gold and silver were nothing to him in comparison with the favour of God; and yet, at the same time, the searcher of hearts knew that he loved the wages of unrighteousness. Note, It is an easy thing for bad men to speak very good words, and with their mouth to make a show of piety. There is no judging of men by their words. God knows the heart. 2. His corruptions at the same time strongly inclined him to go contrary to the command. He seemed to refuse the temptation, Num 22:18. But even then he expressed no abhorrence of it, as Christ did when he had the kingdoms of the world offered him ( Get thee hence Satan ), and as Peter did when Simon Magus offered him money: Thy money perish with thee. But it appears (Num 22:19) that he had a strong inclination to accept the proffer; for he would further attend, to know what God would say to him, hoping that he might alter his mind and give him leave to go. This was a vile reflection upon God Almighty, as if he could change his mind, and now at last suffer those to be cursed whom he had pronounced blessed, and as if he would be brought to allow what he had already declared to be evil. Surely he thought God altogether such a one as himself. He had already been told what the will of God was, in which he ought to have acquiesced, and not to have desired a re-hearing of that cause which was already so plainly determined. Note, It is a very great affront to God, and a certain evidence of the dominion of corruption in the heart, to beg leave to sin.

III. The permission God gave him to go, Num 22:20. God came to him, probably by an anger, and told him he might, if he pleased, go with Balak's messengers. So he gave him up to his own heart's lust. "Since thou hast such a mind to go, even go, yet know that the journey thou undertakest shall not be for thy honour; for, though thou hast leave to go, thou shalt not, as thou hopest, have leave to curse, for the word which I shall say unto thee, that thou shalt do. "Note, God has wicked men in a chain; hitherto they shall come by his permission, but no further that he does permit them. Thus he makes the wrath of man to praise him, yet, at the same time, restrains the remainder of it. It was in anger that God said to Balaam, "Go with them,"and we have reason to think that Balaam himself so understood it, for we do not find him pleading this allowance when God reproved him for going. Note, As God sometimes denies the prayers of his people in love, so sometimes he grants the desires of the wicked in wrath.

IV. His setting out in the journey, Num 22:21. God gave him leave to go if the men called him, but he was so fond of the journey that we do not find he staid for their calling him, but he himself rose up in the morning, got every thing ready with all speed, and went with the princes of Moab, who were proud enough that they had carried their point. The apostle describes Balaam's sin here to be that he ran greedily into an error for reward, Jud 1:11. The love of money is the root of all evil.

Matthew Henry: Num 22:22-35

We have here an account of the opposition God gave to Balaam in his journey towards Moab; probably the princes had gone before, or gone some other way, and Balaam had pointed out where he would meet them, or where they should stay for him, for we read nothing of them in this part of our narrative, only that Balaam, like a person of some quality, was attended with his two men-honour enough, one would think, for such a man, he needed not be beholden to Balak for promotion.

I. Here is God's displeasure against Balaam for undertaking this journey: God's anger was kindled because he went, Num 22:22. Note, 1. The sin of sinners is not to be thought the less provoking to God because he permits it. We must not think that, because God does not by his providence restrain men from sin, therefore he approves of it, or that it is therefore not hateful to him; he suffers sin, and yet is angry at it. 2. Nothing is more displeasing to God than malicious designs against his people; he that touches them touches the apple of his eye.

II. The way God took to let Balaam know his displeasure against him: An angel stood in the way for an adversary. Now God fulfilled his promise to Israel (Exo 23:22), I will be an enemy to thy enemies. The holy angels are adversaries to sin, and perhaps are employed more than we are aware of in preventing it, particularly in opposing those that have any ill designs against God's church and people, for whom Michael our prince stands up, Dan 12:1; Dan 10:21. What a comfort is this to all that wish well to the Israel of God, that he never suffers wicked men to form an attempt against them, without sending his holy angels forth to break the attempt and secure his little ones! When the prophet saw the four horns that scattered Judah, at the same time he saw four carpenters that were to fray those horns, Zec 1:18, etc. When the enemy comes in like a flood the Spirit of the Lord will lift up a standard against him. This angel was an adversary to Balaam, because Balaam counted him his adversary; otherwise those are really our best friends, and we are so to reckon them, that stop our progress in a sinful way. The angel stood with his sword drawn (Num 22:23), a flaming sword, like that in the hands of the cherubim (Gen 3:24), turning every way. Note, The holy angels are at war with those with whom God is angry, for they are the ministers of his justice. Observe,

1. Balaam had notice given him of God's displeasure, by the ass, and this did not startle him. The ass saw the angel, Num 22:23. How vainly did Balaam boast that he was a man whose eyes were open, and that he saw the visions of the Almighty (Num 24:3, Num 24:4), when the ass he rode on saw more than he did, his eyes being blinded with covetousness and ambition and dazzled with the rewards of divination! Note, Many have God against them, and his holy angels, but are not aware of it. The ass knows his owner, sees his danger, but Balaam does not know, does not consider, Isa 1:3. Lord, when thy hand is lifted up, they will not see, Isa 26:11. Let none be puffed up with a conceit of visions and revelations, when even an ass saw an angel; yet let those be ashamed of their own sottishness, worse than that of the beasts that perish, who, when they are told of the sword of God's wrath drawn against them, while they persist in wicked ways, yet will go on: the ass understood the law of self-preservation better than so; for, to save both herself and her senseless rider, (1.) She turned aside out of the way, Num 22:23. Balaam should have taken the hint of this, and considered whether he was not out of the way of his duty; but, instead of this, he beat her into the way again. Thus those who by wilful sin are running headlong into perdition are angry at those that would prevent their ruin. (2.) She had not gone much further before she saw the angel again, and the, to avoid him, ran up to a wall, and crushed her rider's foot, Num 22:24, Num 22:25. How many ill accidents are we liable to in travelling upon the road, from which if we are preserved we must own our obligations to the divine Providence, which by the ministry of angels keeps us in all our ways, lest we dash our foot against a stone; but, if we at any time meet with a disaster, it should put us upon enquiring whether our way be right in the sight of God or no. The crushing of Balaam's foot, though it was the saving of his life, provoked him so much that he smote his ass the second time, so angry are we apt to be at that which, though a present uneasiness, yet is a real kindness. (3.) Upon the next encounter with the angel, the ass fell down under Balaam, Num 22:26, Num 22:27. He ought to have considered that there was certainly something extraordinary in this; for his ass was not restive, nor did she use to serve him thus: but it is common for those whose hearts are fully set in them to do evil to push on violently, and break through all the difficulties which Providence lays in their way to give check to them and to stop them in their career. Balaam the third time smote his ass, though she had now done him the best piece of service that ever she did him, saving him from the sword of the angel, and by her falling down teaching him to do likewise. (4.) When all this would not work upon him, God opened the mouth of the ass, and she spoke to him once and again; and yet neither did this move him: The Lord opened the mouth of the ass, Num 22:28. This was a great miracle, quite above the power of nature, and wrought by the power of the God of nature, who made man's mouth, and taught him to speak, for otherwise (since we learn to speak purely by imitation, and therefore those that are born deaf are consequently dumb) the first man would never have spoken, nor any of his seed. He that made man speak could, when he pleased, make the ass to speak with man's voice, 2Pe 2:16. Here Mr. Ainsworth observes that the devil, when he tempted our first parents to sin, employed a subtle serpent, but that God, when he would convince Balaam, employed a silly ass, a creature dull and sottish to a proverb; for Satan corrupts men's minds by the craftiness of those that lie in wait to deceive, but Christ has chosen the foolish things of the world to confound the wise. By a dumb ass God rebukes the madness of the prophet, for he will never want reprovers, but when he pleases can make the stones cry out as witnesses to him, Luk 19:40; Hab 2:11. [1.] The ass complained of Balaam's cruelty (Num 22:28): What have I done unto thee, that thou hast smitten me? Note, The righteous God will not see the meanest and weakest abused; but either they shall be enabled to speak in their own defence or he will some way or other speak for them. If God would not suffer a beast to be wronged, much less a man, a Christian, a child of his own. We cannot open the mouth of the dumb, as God did here, but we may and must open our mouth for the dumb, Pro 31:8; Job 31:13. The ass's complaint was just: What have I done? Note, When we are prompted to smite any with hand or tongue, we should consider what they have done unto us, and what provocation they have given us. We hear it not, but thus the whole creation groans, being burdened, Rom 8:22. It was much that Balaam was not astonished to hear his ass speak, and put to confusion: but some think that it was no new thing to him (being a conjurer) to be thus spoken to by his familiars; others rather think that his brutish head-strong passion so blinded him that he could not observe or consider the strangeness of the thing. Nothing besots men worse than unbridled anger. Balaam in his fury wished he had a sword to kill his ass with, Num 22:29. See his impotency; can he think by his curses to do mischief to Israel that has it not in his power to kill his own ass? This he cannot do, yet he fain would; and what would he get by that, but make himself so much the poorer (as many do), to gratify his passion and revenge? Such was the madness of this false prophet. Here bishop Hall observes, It is ill falling into the hands of those whom the brute-creatures find unmerciful; for a good man regardeth the life of his beast. [2.] The ass reasoned with him, Num 22:30. God enabled not only a dumb creature to speak, but a dull creature to speak to the purpose. Three things she argues with him from: - First, His propriety in her: Am not I thy ass? Note, 1. God has given to man a dominion over the creatures: they are delivered into his hand to be used, and put under his feet to be ruled. 2. Even wicked people have a title to the possessions God gives to them, which they are not to be wronged of. 3. The dominion God has given us over the creatures is a good reason why we should not abuse them. We are their lords, and therefore must not be tyrants. Secondly, Her serviceableness to him: On which thou hast ridden. Note, It is good for us often to consider how useful the inferior creatures are, and have been, to us, that we may be thankful to God, and tender of them. Thirdly, That she was not wont to do so by him, and had never before crushed his foot, nor fallen down under him; he might therefore conclude there was something more than ordinary that made her do so now. Note, 1. The rare occurrence of an offence should moderate our displeasure against an offender. 2. When the creatures depart from their wonted obedience to us, we should enquire the cause within ourselves, and be humbled for our sin.

2. Balaam at length had notice of God's displeasure by the angel, and this did startle him. When God opened his eyes he saw the angel (Num 22:31), and then he himself fell flat upon his face, in reverence of that glorious messenger, and in fear of the sword he saw in his hand. God has many ways of breading and bringing down the hard and unhumbled heart. (1.) The angel reproved him for his outrageousness (Num 22:32, Num 22:33): Wherefore hast thou smitten thy ass? Whether we consider it or no, it is certain that God will call us to account for the abuses done to his creatures. Nay, he shows him how much more reason he had to smite upon his breast, and to condemn himself, than to fly out thus against his ass (" Thy way is perverse before me, and then how canst thou expect to prosper?"), and how much wiser his ass was than himself, and how much beholden he was to her that she turned aside; it was for his safety, and not for her own, for had she gone on he had been slain, and she had been saved alive. Note, When our eyes are opened we shall see what danger we are in in a sinful way, and how much it was for our advantage to be crossed in it, and what fools we were to quarrel with our crosses which helped to save our lives. (2.) Balaam then seemed to relent (Num 22:34): " I have sinned, sinned in undertaking this journey, sinned in pushing on so violently;"but he excused it with this, that he saw not the angel; yet, now that he did see him, he was willing to go back again. That which was displeasing to God was not so much his going as his going with a malicious design against Israel, and a secret hope that notwithstanding the proviso with which his permission was clogged he might prevail to curse them, and so gratify Balak, and get preferment under him. It does not appear that he was sensible of this wickedness of his heart, or willing to own it, but, when he finds he cannot go forward, he will be content (since there is no remedy) to go back. Here is no sign that his heart is turned, but, if his hands are tied, he cannot help it. Thus many leave their sins only because their sins have left them. There seems to be a reformation of the life, but what will this avail if there be no renovation of the heart? (3.) The angel however continued his permission: " Go with the men, Num 22:35. Go, if thou hast a mind to be made a fool of, and to be shamed before Balak, and all the princes of Moab. Go, only the word that I shall speak unto thee, that thou shalt speak, whether thou wilt or no,"for this seems not to be a precept, but a prediction of the event, that he should not only not be able to curse Israel, but should be forced to bless them, which would be more for the glory of God and his own confusion than if he had turned back. Thus God gave him fair warning, but he would not take it; he went with the princes of Balak. For the iniquity of Balaam's covetousness God was wroth, and smote him, but he went on frowardly, Isa 57:17.

Keil-Delitzsch: Num 22:1

After the defeat of the two Amorite kings, Sihon and Og, and the conquest of their kingdoms in Gilead and Bashan, the Israelites removed from the height of Pisgah, on the mountains of Abarim before Nebo (see at Num 21:20), and encamped in the " Arboth Moab (the steppes of Moab), on the other side of the Jordan of Jericho,"i.e., that part of the Jordan which skirted the province of Jericho. Arboth Moab was the name given to that portion of the Arabah, or large plain of the Jordan, the present Ghor (see at Deu 1:1), which belonged to the territory of the Moabites previous to the spread of the Amorites under Sihon in the land to the east of the Jordan, and which probably reached from the Dead Sea to the mouth of the Jabbok. The site of the Israelitish camp is therefore defined with greater minuteness by the clause "beyond the Jordan of Jericho."This place of encampment, which is frequently alluded to (Num 26:3, Num 26:63; Num 31:12; Num 33:48, Num 33:50; Num 35:1; Num 36:13; Jos 13:32), extended, according to Num 33:49, from Beth-jeshimoth to Abel-shittim . Beth-jeshimoth (i.e., house of wastes), on the north-eastern desert border ( Jeishimon , Num 21:20) of the Dead Sea, a town allotted to the tribe of Reuben (Jos 12:3; Jos 13:20), was situated, according to the Onom . (s. v . Beethasimou'th , Bethsimuth ), ten Roman miles, or four hours, to the south (S.E.) of Jericho, on the Dead Sea; according to Josephus ( bell. jud . iv. 7, 6), it was to the south of Julias ( Livias ), i.e., Beth-haram, or Rameh , on the northern edge of the Wady Hesban (see at Num 32:36), or in the Ghor el Seisabân , on the northern coast of the Dead Sea, and the southern end of the plain of the Jordan. Abel Shittim ( השּׁטּים אבל ), i.e., the acacia-meadow, or, in its briefer form, Shittim (Num 35:1), was situated, according to Josephus (Ant. iv. 8, 1), on the same spot as the later town of Abila , in a locality rich in date-palms, sixty stadia from the Jordan, probably by the Wady Eshtah to the north of the Wady Hesban; even if Knobel's supposition that the name is connected with אשׁטה = שׁטּה with א prost . should not be a tenable one. From Shittim or Sittim the Israelites advanced, under Joshua, to the Jordan, to effect the conquest of Canaan (Jos 3:1).

In the steppes of Moab the Israelites encamped upon the border of the promised land, from which they were only separated by the Jordan. But before this boundary line could be passed, there were many preparations that had to be made. In the first place, the whole congregation was to pass through a trial of great importance to all future generations, as bearing upon the relation in which it stood to the heathen world; and in the second place, it was here that Moses, who was not to enter Canaan because of his sin at the water of strife, was to bring the work of legislation to a close before his death, and not only to issue the requisite instructions concerning the conquest of the promised inheritance, and the division of it among the tribes of Israel, but to impress once more upon the hearts of the whole congregation the essential contents of the whole law, with all that the Lord had done for Israel, that they might be confirmed in their fidelity to the Lord, and preserved from the danger of apostasy. This last work of the faithful servant of God, with which he brought his mediatorial work to a close, is described in the book of Deuteronomy; whilst the laws relating to the conquest and partition of Canaan, with the experience of Israel in the steppes of Moab, fill up the latter portion of the present book.

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.

Keil-Delitzsch: Num 22:22-23

Balaam's Speaking Ass. - Num 22:22. "And the anger of God burned, that he was going ( הוּא הולך ): and the angel of Jehovah placed himself in the way, as an adversary to him."From the use of the participle הולך instead of the imperfect, with which it is not interchangeable, it is evident, on the one hand, that the anger of God was not excited by the fact that Balaam went with the elders of Moab, but by his behaviour wither on setting out or upon the journey;

(Note: From a failure to observe the use of the participle in distinction from the preterite, and from a misinterpretation of the words of the angel of the Lord (Num 22:32), "I have come out as an adversary, for the way leads headlong to destruction,"which have been understood as implying that the angel meant to prohibit the seer from going, whereas he only intended to warn him of the destruction towards which he was going, the critics have invented a contradiction between the account of the speaking ass (Num 22:22-35) and the preceding part of the history. And in consequence of this, A. G. Hoffmann and others have pronounced the section from Num 22:22 to Num 22:35 to be a later interpolation; whilst Baur , on the other hand (in his Geschichte d. alttestl. Weissagung ), regards the account of the ass as the original form of the narrative, and the preceding portion as a composition of the Jehovist. But there is no "contradiction"or"evident incongruity,"unless we suppose that the only reason for the appearance of the angel of the Lord was, that he might once more forbid the seer to go, and then give him permission, with a certain limitation. The other difference, which E. v. Ortenberg adduces, are involved in the very nature of the case. The manifestation of God, in the form of the Angel of Jehovah, was necessarily different in its character from a direct spiritual revelation of the divine will. And lastly, the difference in the expressions used to signify " three times, "in Num 22:28, Num 22:32-33, and Num 24:10, etc., prove nothing more than that king Balak did not mould his style of speaking according to that of the ass.)

and, on the other hand, that the occurrence which followed did not take place at the commencement, but rather towards the close of, the journey. As it was a longing for wages and honour that had induced the soothsayer to undertake the journey, the nearer he came to his destination, under the guidance of the distinguished Moabitish ambassadors, the more was his mind occupied with the honours and riches in prospect; and so completely did they take possession of his heart, that he was in danger of casting to the winds the condition which had been imposed upon him by God. The wrath of God was kindled against this dangerous enemy of his soul; and as he was riding upon his ass with two attendants, the angel of the Lord stood in his way לו לשׂטן , " as an adversary to him, "i.e., to restrain him from advancing farther on a road that would inevitably lead him headlong into destruction (cf. Num 22:32). This visible manifestation of God was seen by the ass; but Balaam the seer was so blinded, that it was entirely hidden from his eye, darkened as it was by sinful lust; and this happened three times before Jehovah brought him to his senses by the speaking of the dumb animal, and thus opened his eyes.

(Note: "To the great disgrace of the prophet, the glory of the angel was first of all apparent to the ass... He had been boasting before this of extraordinary visions, and now what was visible to the eyes of a beast was invisible to him. Whence came this blindness, but from the avarice by which he had been so stupefied, that he preferred filthy lucre to the holy calling of God?"( Calvin .))

The "drawn sword"in the angel's hand was a manifestation of the wrath of God. The ass turned from the road into the field before the threatening sight, and was smitten by Balaam in consequence to turn her or guide her back into the road.

Keil-Delitzsch: Num 22:24-25

The angel then stationed himself in a pass of the vineyards where walls ( גּדר , vineyard walls, Isa 5:5) were on both sides, so that the animal, terrified by the angel, pressed against the wall, and squeezed Balaam's foot against the wall, for which Balaam smote her again.

Keil-Delitzsch: Num 22:26-27

The angel moved still farther, and stationed himself in front of him, in so narrow a pass, that there was no room to move either to the right or to the left. As the ass could neither turn aside nor go past this time, she threw herself. down. Balaam was still more enraged at this, and smote her with the stick ( בּמקּל , which he carried; see Gen 38:18).

Keil-Delitzsch: Num 22:28-31

" Then Jehovah opened the mouth of the ass, and she said to Balaam, What have I done to thee, that thou hast smitten me now three times? "But Balaam, enraged at the refractoriness of his ass, replied, " Because thou hast played me ill ( התעלּל , see Exo 10:2): if there were only a sword in my hand, verily I should now have killed thee ."But the ass replied, that she had been ridden by him from a long time back, and had never been accustomed to act in this way towards him. These words of the irrational beast, the truth of which Balaam was obliged to admit, made an impression upon him, and awakened him out of his blindness, so that God could now open his eyes, and he saw the angel of the Lord.

In this miraculous occurrence, which scoffers at the Bible constantly bring forward as a weapon of attack upon the truth of the word of God, the circumstance that the ass perceived the appearance of the angel of the Lord sooner than Balaam did, does not present the slightest difficulty; for it is a well-known fact, that irrational animals have a much keener instinctive presentiment of many natural phenomena, such as earthquakes, storms, etc., than man has with the five senses of his mind. And the fact is equally undeniable, that many animals, e.g., horses and cows, see the so-called second sight, and are terrified in consequence.

(Note: In support of this we will simply cite the following from the remarks made by Martin upon this subject, and quoted by Hengstenberg in his Balaam (p. 385), from Passavant's work on animal magnetism and clairvoyance: "That horses see it (the second sight), is also evident from their violent and rapid snorting, when their rider has had a vision of any kind either by day or night. And in the case of the horse it may also be observed, that it will refuse to go any farther in the same road until a circuitous course has been taken, and even then it is quite in a sweat.")

The rock of offence in this narrative is to be found in the rational words of an irrational and speechless ass. It is true, that in the actual meaning of the words there is nothing beyond the sensations and feelings to which animals constantly give utterance in gestures and inarticulate sounds, when subjected to cruel treatment. But in this instance the feelings were expressed in the rational words of human language, which an animal does not possess; and hence the question arises. Are we to understand this miracle as being a purely internal fact of an ecstatic nature, or a fact that actually came under the cognizance of the senses? If we examine the arguments which Hengstenberg has adduced in favour of the former, and Kurtz in support of the latter, there is nothing at all in the circumstance, that the narrative itself says nothing about Balaam being in an ecstasy, nor in the statement that "Jehovah opened the mouth of the ass,"nor lastly, in the words of 2Pe 2:16, "The dumb ass, speaking with man's voice, forbade the madness of the prophet,"to furnish conclusive, not to say irresistible, proofs of the assertion, that "as the ass was corporeally and externally visible, its speaking must have been externally and corporeally audible"( Kurtz ). All that is contained in the two scriptural testimonies is, that the ass spoke in a way that was perceptible to Balaam, and that this speaking was effected by Jehovah as something altogether extraordinary. But whether Balaam heard the words of the animal with the outward, i.e., the bodily ear, or with an inward spiritual ear, is not decided by them. On the other hand, neither the fact that Balaam expressed no astonishment at the ass speaking, nor the circumstance that Balaam's companions - viz., his two servants (Num 22:22) and the Moabitish messengers, who were also present, according to Num 22:35 - did not see the angel or hear the ass speaking, leads with certainty to the conclusion, that the whole affair must have been a purely internal one, which Balaam alone experienced in a state of ecstasy, since argumenta e silentio confessedly prove but very little. With regard to Balaam, we may say with Augustine (quaest. 50 in Num.), "he was so carried away by his cupidity, that he was not terrified by this marvellous miracle, and replied just as if he had been speaking to a man, when God, although He did not change the nature of the ass into that of a rational being, made it give utterance to whatever He pleased, for the purpose of restraining his madness."But with regard to the Moabitish messengers, it is very doubtful whether they were eye-witnesses and auditors of the affair. It is quite possible that they had gone some distance in advance, or were some distance behind, when Balaam had the vision. On the other hand, there was no necessity to mention particularly that they saw the appearance of the angel, and heard the speaking of the animal, as this circumstance was not of the least importance in connection with the main purpose of the narrative. And still less can it be said that "the ass's speaking, if transferred to the sphere of outward reality, would obviously break through the eternal boundary-line which has been drawn in Gen 1 between the human and the animal world."The only thing that would have broken through this boundary, would have been for the words of the ass to have surpassed the feelings and sensations of an animal; that is to say, for the ass to have given utterance to truths that were essentially human, and only comprehensible by human reason. Now that was not the case. All that the ass said was quite within the sphere of the psychical life of an animal.

The true explanation lies between the notion that the whole occurrence was purely internal, and consisted exclusively in ecstasy brought by God upon Balaam, and the grossly realistic reduction of the whole affair into the sphere of the senses and the outward material world. The angel who met the soothsayer in the road, as he was riding upon his ass, and who was seen at once by the ass, though he was not seen by Balaam till Jehovah had opened his eyes, did really appear upon the road, in the outward world of the senses. But the form in which he appeared was not a grossly sensuous or material form, like the bodily frame of an ordinary visible being; for in that case Balaam would inevitably have seen him, when his beast became alarmed and restive again and again and refused to go forward, since it is not stated anywhere that God had smitten him with blindness, like the men of Sodom (Gen 19:11), or the people in 2Ki 6:18. It rather resembled the appearance of a spirit, which cannot be seen by every one who has healthy bodily eyes, but only by those who have their senses awakened for visions from the spirit-world. Thus, for example, the men who went to Damascus with Paul, saw no one, when the Lord appeared to him in a miraculous light from heaven, and spoke to him, although they also heard the voice (Act 9:7).

(Note: Or, strictly speaking, they saw the light (Act 22:9), but saw no man (Act 9:7); and they heard the sound ( τῆς φωνῆς , the voice or noise generally, Act 9:7), but not the words ( τὴν φωνὴν τοῦ λαλοῦντός μοι , the voice or articulate words of the person speaking, Act 22:9). The construction of ἀκούω , with the genitive in the one case and the accusative in the other, is evidently intended to convey this distinct and distinctive meaning. - Tr.)

Balaam wanted the spiritual sense to discern the angel of the Lord, because his spirit's eye was blinded by his thirst for wealth and honour. This blindness increased to such an extent, with the inward excitement caused by the repeated insubordination of his beast, that he lost all self-control. As the ass had never been so restive before, if he had only been calm and thoughtful himself, he would have looked about to discover the cause of this remarkable change, and would then, no doubt, have discovered the presence of the angel. But as he lost all his thoughtfulness, God was obliged to open the mouth of the dumb and irrational animal, to show a seer by profession his own blindness. "He might have reproved him by the words of the angel; but because the rebuke would not have been sufficiently severe without some deep humiliation, He made the beast his teacher"( Calvin ). The ass's speaking was produced by the omnipotence of God; but it is impossible to decide whether the modulation was miraculously communicated to the animal's voice, so that it actually gave utterance to the human words which fell upon Balaam's ears ( Kurtz ), or whether the cries of the animal were formed into rational discourse in Balaam's soul, by the direct operation of God, so that he alone heard and understood the speech of the animal, whereas the servants who were present heard nothing more than unintelligible cries.

(Note: See the analogous case mentioned in Joh 12:28-29, of the voice which came to Jesus from the skies, when some of the people who were standing by said that it only thundered, whilst others said an angel spoke to Him.)

In either case Balaam received a deeply humiliating admonition from the mouth of the irrational beast, and that not only to put him to shame, but also to call him to his senses, and render him capable of hearing the voice of God. The seer, who prided himself upon having eyes for divine revelations, was so blind, that he could not discern the appearance of the angel, which even the irrational beast had been able to see.

(Note: God made use of the voice of an ass, both because it was fitting that a brutish mind should be taught by a brute, and also, as Nyssenus says, to instruct and chastise the vanity of the augur (Balaam), who was accustomed to observe the meaning of the braying of the ass and the chirping of birds ( C. a. Lap. ).)

By this he was taught, that even a beast is more capable of discerning things from the higher world, than a man blinded by sinful desires. It was not till after this humiliation that God opened his eyes, so that he saw the angel of the Lord with a drawn sword standing in his road, and fell upon his face before this fearful sight.

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

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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.