United Commentaries

Num.21.1-22.1

In the march toward the Promised Land, Israel moved from Mount Hor to the plains of Moab (22:1). The account of Israel’s march is punctuated by the book’s emphasis on the Lord’s patient plan to lead Israel into Canaan despite their frailties.

Although the general direction of travel is clear, the exact route taken by the Hebrews remains unknown. Many of the places are hard to identify, and the archaeological evidence from some sites does not fit the time frame usually associated with the wilderness period. An honest appraisal of the wilderness itinerary is still beset by significant geographical and historical uncertainties.

Num.22.1

Following their victories over the Amorite kingdoms (21:21-35 and study note), Israel took up residence in the plains of Moab on the eastern side of the Jordan Valley, northeast of the Dead Sea and across the river from the oasis of Jericho. The Hebrews camped there until they crossed the Jordan to enter Canaan (Josh 3:1).

Num.22.2-24.25

The narrative of Balak and Balaam describes a pivotal moment in Israel’s history and contains humor, drama, and profound theological insights. The Lord’s will must be accomplished—nothing could thwart his plan for Israel.

Num.22.2-3

Balak is unknown outside of this incident (Josh 24:9; Judg 11:25; Mic 6:5; Rev 2:14). His territory had been seized by Sihon, the Amorite king (Num 21:26), whom Israel had just defeated (21:21-31). Balak may have imagined that his tiny kingdom was next.

Num.22.4

Midian: This desert people was descended from Abraham (Gen 25:1-2; Exod 2:15-16). Their alliance with Moab was the beginning of their conflicts with Israel (Num 22:7; see 25:6, 14-18; 31:2-10; Judg 6–8).

Num.22.5-6

Balaam was a pagan religious specialist (a diviner) from northwest Mesopotamia (see “Balaam” Profile). Like other ancient peoples, Moab and Midian believed that the spoken word—in the form of a blessing or curse—was powerful when uttered by a skilled diviner. Members of this trained profession claimed to possess special powers to learn about and manipulate the future course of events (see Deut 18:14; 1 Sam 6:2; 2 Kgs 21:6; Isa 44:25; Dan 2:1-12, 27-28; Mic 5:12; Zech 10:2). Israel’s enemies appealed to Balaam to pronounce curses upon the Hebrews, for they believed that such spoken words would be effective against them. Ancient armies pronounced such curses on their enemies before they entered battle. Belief in the power of the spoken word was common in ancient Israel even when not linked with divination (e.g., Gen 27:1-40; Deut 27:15-26; 1 Sam 14:24-28; cp. Matt 21:18-22).

Pethor (Num 22:5) is probably ancient Pitru, located on the west side of the Euphrates River south of Carchemish, 400 miles from Moab.

Num.22.7

set out with money to pay Balaam to place a curse upon Israel: As a professional diviner, Balaam could command considerable payment for his services (22:7, 17-18; cp. 1 Sam 9:7-8; 2 Kgs 8:7-9).

Num.22.8

Stay here overnight: Balaam expected to receive a message from God at night (22:9, 19-20; cp. Job 4:12-16; Zech 1:8).

the Lord (Hebrew Yahweh): Balaam knew about Yahweh, the God of Israel, and expected a message from him as to what he could or could not do.

Num.22.9-18

God prohibited Balaam from going with Balak’s messengers.

Num.22.18

Some have read Balaam’s reply to this second delegation as his attempt to prompt a more lucrative offer, but his refusal (24:13) weighs against this view. Instead, Balaam seemed determined to obey the Lord and called him my God.

Num.22.19-20

Balaam agreed to inquire about the Lord’s wishes one more time. God allowed him to accompany Balak’s representatives but admonished him to do exactly what God commanded (cp. 22:35).

Num.22.21-41

The passage is clearly making fun of this professional seer, whose spiritual insights and obedience to God are not equal to those of his donkey.

Num.22.22

God’s anger is puzzling in light of the permission he granted to Balaam in 22:20. The Lord knew that the diviner’s intentions and character were not as honorable as he claimed in conversation with Balak’s messengers. Balaam’s foolish beating of the donkey demonstrates his ungodly character (Prov 12:10; cp. 1 Sam 25).

Num.22.28-31

The only scriptural parallel to this phenomenon of a talking animal is the serpent who spoke with Eve (Gen 3:1-5). God used the donkey to rebuke the foolish diviner (2 Pet 2:15-16).

Num.22.34

I have sinned: Balaam admitted his mistake in not perceiving the angel of the Lord or his intention and offered to go back.

Num.22.35

The Lord ensured that Balaam would say only what God commanded (cp. 22:20).

Num.22.36

It is likely that this meeting place was in the northeastern corner of Balak’s small kingdom.

Num.22.37

Balak thought Balaam did not understand how urgent the situation was nor how great the offered payment.

Num.22.38

Balaam’s reply reflected the lesson he had learned in the donkey incident (cp. 22:20, 35).

Num.22.39-41

Balak attempted to secure Balaam’s curse on Israel, first through a ritual offering and meal that would invoke the gods and Balaam, and second by taking Balaam to see the Israelite camp.

Kiriath-huzoth is an unknown location.

Num.22.41

Bamoth-baal (“high places of Baal”) was along the ridge of hills that overlooks the plains of Moab northeast of the Dead Sea (cp. “Bamoth” in 21:19; Josh 13:17). It was the first of three locations to which the Moabite king took Balaam so that he could see the sprawling Israelite camp (also Num 22:41; 23:14, 28). From such a high point he could see the Israelites (22:11) and perform the ceremonies that Balak hoped would lead to a powerful imprecation (curse) against them.