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Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents
22:1-36:13 Israel in the Plains of Moab. These chapters tell of Israel's lengthy encampment in the plains of Moab at the northern end of the Dead Sea. Here they prepared to cross the Jordan and enter Canaan proper. The events here match to some extent those at the other long encampments at Sinai and Kadesh: there is law-giving (chs. 28-36), a major apostasy (ch. 25), a census (ch. 26), and a battle (ch. 31). But these familiar features are preceded and followed by a very positive affirmation of the promise of the land. The prophecies of Balaam reaffirm Israel's destiny in a surprising and emphatic way (chs. 23-24), whereas the last word of God through Moses in 36:9 is: "for each of the tribes . . . of Israel shall hold on to its own inheritance." In this way the promise made to Abraham that the land of Canaan would be Israel's everlasting possession (Gen. 17:8) is reaffirmed. This theme will be strongly emphasized in the book of Deuteronomy.
22:1-24:25 Balak, Balaam, and Israel. This witty and amusing tale makes a serious point, namely, that the one true God is on Israel's side and therefore no human power can prevail against them (23:21-23). Even a pagan seer like Balaam can see this. Because Balaam is said to speak God's word (23:5; 24:2) and sounds pious (22:18, 38; 23:12), it is easy to suppose that the narrator views Balaam as a saint. But it seems more likely that the narrator's remarks about fees indicate that Balaam was indirectly asking for more, and that he was out to obtain as much as he could for his services (22:7, 18; see also 31:16; Deut. 23:4-5). Balaam's request to the second group of messengers to stay here tonight (Num. 22:19) was probably another expression of hoping for more; this account certainly presents Balaam as one "who loved gain from wrongdoing" (cf. 2 Pet. 2:15). It may seem surprising that God can use such a corrupt character to deliver his word, but he can even make a donkey speak (Num. 22:28-30)!
22:1-6 Balak Summons Balaam. Though Israel had not attacked Moab, but skirted their territory, the Moabite king Balak was so scared by their defeat of Sihon and Og that he summoned a man with an international reputation for blessing and cursing to defeat Israel by cursing them (v. 6). Pethor is in northern Syria near the River Euphrates, which is some
22:7-14 Balaam Turns down Balak's First Invitation. Though Balaam says God refused him permission to go, when Balak subsequently increases his offer, it suggests that the original messengers had reported to Balak that it might be a matter of cash (v. 15; cf. note on 22:1-24:25).
22:15-21 Balaam Accepts Balak's Second Invitation. The question of money figures much more prominently here (vv. 15-18), but again Balaam awaits God's permission. Happily for Balaam's pocketbook, God agrees, on condition that he only does what I tell you (v. 20).
22:19 what more the Lord will say to me. It is hard to think that there was some part of v. 12 that Balaam did not understand. It is likely that he wanted the money and the honor that Balak offered (v. 17; cf. 2 Pet. 2:15).
22:22-35 The Donkey and the Angel. This is a hilarious put-down of Balaam's pretensions. The international expert on magic cannot see the angel, but his donkey can. And the angel upbraids him for his temper and cruelty. The whole episode reinforces the message that Balaam must speak only the word that I tell you (v. 35).
22:22 But God's anger was kindled, apparently because God knew that Balaam's heart was set on the money, in spite of God's strict instructions.
22:34-35 if it is evil in your sight. In view of the overall portrait of Balaam, this apparent submission is probably to be taken as insincere. Despite the clear statement both of God (see v. 12) and of the angel of the Lord in v. 32, Balaam continues to seek a way to get the money and honor that Balak had promised him (v. 17). Even though he had just been told that this was "perverse" (v. 32), he implicitly questions the veracity of this statement by saying "if it is evil" (v. 34). The angel of the Lord represents the manifestation of the presence and authority of the Lord himself (cf. Gen. 16:7; 18:1-2; Ex. 3:1-6).
22:36-40 Balak Greets Balaam. Balaam reasserts his intention to say only what God allows him to say (v. 38), despite the fee he has been offered.
22:36 The city of Moab (Hb. ‘Ir-Mo’ab) is located on the Arnon, which formed the northern border of Moab (21:13). at the extremity of the border. By meeting him as soon as he entered Moabite territory, Balak showed his respect for Balaam.
22:39 The location of Kiriath-huzoth is not known.
22:41-24:14 Balaam Blesses Israel Three Times. The first three attempts to persuade Balaam to curse Israel follow a similar pattern, though there are some significant deviations in the third. First, Balak takes Balaam to various high points in order to view Israel: Bamoth-baal (22:41), Pisgah (23:14), and Peor (23:28). Second, seven altars are built and seven bulls and rams are sacrificed at each place (23:1-2, 14, 29-30). Third, Balaam tells Balak to stay by the altars while he goes elsewhere to meet the Lord (23:3-5, 15-16), but on the third occasion the Spirit of God descends on him then and there (24:1-2). Fourth, Balaam pronounces a long, three-part blessing on Israel: the first two address Israel's wilderness situation, but the third looks forward to an Israelite king (23:7-10, 18-24; 24:3-9). Fifth, Balak reacts angrily to the blessing (23:11, 25; 24:10-11). Sixth, Balaam reasserts that he only has said what the Lord has told him (23:12, 26; 24:12-13). This pattern reinforces the point that Balaam's words, which are the opposite of what he was hired to say, are inspired by God and therefore must be reliable.
22:41-23:12 The First Blessing. Balaam's first blessing (23:7-10) reflects on why he has been summoned: to curse . . . Israel (23:7). In the biblical worldview, a curse can have a real effect on those denounced; it is not merely empty words. Aram is the region of Syria where Balaam came from. It is mentioned often in the OT and other ancient texts.
23:9 A people dwelling alone comments on Israel's sense of being a chosen people, different from other nations.
23:10 The dust of Jacob alludes to the fulfillment of the promise to the patriarchs (Gen. 13:16; 28:14). Let my end be like his is a prayer to be like Israel in life and death, which would partly fulfill the promise that in Abraham's descendants all the families of the earth would be blessed (Gen. 12:3; 22:18).
23:13-30 The Second Blessing. Balaam's second blessing (vv. 18-24) responds to Balak's complaint that Balaam should have cursed, not blessed, the people (v. 11). Balaam observes that God does not change his mind, so the blessing already pronounced cannot be turned into a curse (vv. 19-20). So the nation will be free from disaster (v. 21).
23:19 God is not man, that he should lie. Balaam, even against his selfish intentions, must speak God's truth (cf. v. 26). Here he is affirming that God's truthfulness in general (cf. Titus 1:2; Heb. 6:18; God does not lie, and he cannot lie, for this would be contrary to his character) implies that his promises to Israel will also come to pass.
23:21 the shout of a king is among them. The king in view here is God himself, whose festivals are marked by shouts and trumpet blasts (e.g., 29:1).
23:23 Because God is with Israel, attempts to attack them with magic will fail.
23:24 lioness. This is a frightening image of Israel's military might and an indirect warning to Balak not to attack them.
24:1-14 The Third Blessing. Balaam's third blessing (vv. 3-9) is distinguished from the first two (see note on 22:41-24:14). The mention of the Spirit of God empowering Balaam (24:2) underlines the validity of this blessing, as do the opening lines of the blessing itself: the man whose eye is opened . . . who hears the words of God, who sees the vision of the Almighty (vv. 3-4).
24:5-6 This picture of Israel's future prosperity in Canaan uses imagery drawn from the garden of Eden (see Gen. 2:9-10).
24:7 Water shall flow from his buckets. This continues the image of well-watered gardens. his seed shall be in many waters. Though this clause is difficult to interpret, it may refer to the fertility of the land or to the growth of Israel's population. His king shall be higher than Agag seems to be a prediction of Saul's defeat of Agag, the king of Amalek, Israel's oldest enemy (Ex. 17:8-16; 1 Sam. 15:1-9), though it may also refer to an otherwise unknown king.
24:8-9 These verses reiterate 23:22, 24 and add a reference to the patriarchal promise (Gen. 12:3; 27:29). Verse 9 of Numbers 24 implies, of course, that Balak, by demanding a curse on Israel, will himself be cursed. This logic inevitably leads to the final blessing on Israel, which ends with an explicit curse on Moab (see vv. 15-19).
24:15-19 Balaam's Final Oracle. This oracle begins like the previous one (cf. vv. 3-4 with vv. 15-16). But it rapidly becomes a prophecy about the rise of the Davidic dynasty, which conquered the surrounding peoples, including Moab (2 Sam. 8:2-12).
24:17 star . . . scepter. Symbols of kingship (see Gen. 49:10). Sons of Sheth should probably be identified with nomads who lived in Canaan. The Shutu are mentioned in Egyptian texts from
24:18 Seir is an alternative name for Edom.
24:19 the survivors of cities (or "survivors of Ir"). Ir could be short for Ir-Moab, a Moabite city mentioned in 22:36. In this case this prophecy ends with another prediction of Moab's subjugation by the Davidic dynasty.
24:20-25 Three Cryptic Predictions. Balaam unexpectedly adds three short, cryptic oracles against the nations, which function as backhanded encouragement to Israel; her future will be secure through the destruction of her enemies.
24:20 The first oracle predicts the defeat of the Amalekites (cf. Ex. 17:8-16; 1 Sam. 15:18; 30:17), probably in the time of David.
24:21-22 The second oracle predicts the defeat of the Kenites by Asshur. The Kenites were on good terms with Israel (see Judg. 1:16; 4:11). Asshur is probably a tribe that lived in northern Sinai (Gen. 25:3, 18; 2 Sam. 2:9), not the well-known Assyria. But nothing further is known of their attacking the Kenites.
24:23-24 These verses are quite obscure. The passage appears to be a reference to the Philistines (Kittim) arriving on the coasts of Canaan in the They afflicted Asshur and Eber before themselves coming to utter destruction at the hands of David. All these prophecies therefore seem to find their focus in the time of David. Christians have seen them as extending beyond the time of David to the time of the Second David, Jesus Christ, to whom all nations will bow (see Ps. 72:8-11).
24:25 Then Balaam rose and went back to his place. But this is not the end of the story of Balaam, for it is later discovered that he advised Balak to send women to seduce Israel and lead them away from allegiance to God (31:16; cf. Rev. 2:14). God's judgment came on Balaam in the war against Midian in Num. 31:8.
