Read-Post Through the Bible

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(Num 22:6b) “...he whom thou blessest is blessed, and he whom thou cursest is cursed."

A most amazing grace story, as a people whop surely do deserved to be cursed, and whom God would have destroyed on two occasions (Ex. 32:10; Num. 16:45) if He did not find a man to stand in the gap (Ezek, 22:30), are declared to be blesed by God, and prevented from being cursed by Balaam. And which prophet, and he was a prophet (Num. 24:3-9) who spoke Messianic prophecy(Num. 24:15-24), was motivated by money (the prophets thereof divine for money: Mic. 3:15), and only secondarily by the fear of the LORD. And though he could not curse Israel, he later brought Israel to sin so that they were cursed.  Balaam was shortly slain, and Jude reveals that Balaam has his part with the damned apostates (Jude vs. 4-11). .

Seeing the might conquests by Israel, the “anti-Zionist” Moabite leaders come to the hireling prophet that he should curse Israel for reward, as they at least recognize the issue is spiritual, not physical. The request to curse Israel, and for reward, and that on behalf of a wicked people, should have been unthinkable to Balaam. But he was no Peter, who declared in a like situation, “Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money" (Acts 8:20).  It does not appear that Balaam pro-actively sought the LORD about the offer, rather the LORD inquired of him abut the matter, and strictly prohibited from going with them as he was not to curse the blessed people. Balaam does not tell the Moabites that  the people are blessed, and but only that the LORD refused to give him permission to go. The Moabite administration then sends even more leaders, and more famous ones with the same request, but for even greater reward.  And though Balaam sounds pious in his response, stating the word of the LORD to be his priority, it is later revealed that he is enticed by the rewards. Balaam waits on the LORD to speak that night,  and the LORD gives Balaam gives what seems to me a testing condition, that “If the men come to call thee, rise up, and go with them,yet the word which I shall say unto thee, that shalt thou do” (v. 20). ” But it is not mentioned that the men do in fact come to him, but only that “Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab.” This seems to be presumption by Balaam, that a condition set by God was in fact permission, even he did not wait for it's fulfillment, as Balaam was eager to get the rewards.  Perhaps God would have had him go if he had waited for the men to call him, in which case Balaams perversity was not only that he would even consider cursing Israel, but that he evidently was eager to go due the reward. His motive being possessions and prestige,  he is thus withstood by the LORD in the way, who reproves him, and allows him to go under the condition that he keeps the second part of the condition set down before. Henry and others comment well on the rest.

We must be so surrendered and consecrated to the LORD that we neither consider doing anything that would not be in keeping with His Word, nor prevent us from keeping it, nor without being  sensitive to His leadening, which being subjective, must be subject to the word of God.

Below are a few other cross referenced texts. 

(Deu 23:3-5)  "An Ammonite or Moabite shall not enter into the congregation of the LORD; even to their tenth generation shall they not enter into the congregation of the LORD for ever: {4} Because they met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor of Pethor of Mesopotamia, to curse thee. {5} Nevertheless the LORD thy God would not hearken unto Balaam; but the LORD thy God turned the curse into a blessing unto thee, because the LORD thy God loved thee."

(Neh 13:1-2)  "On that day they read in the book of Moses in the audience of the people; and therein was found written, that the Ammonite and the Moabite should not come into the congregation of God for ever; {2} Because they met not the children of Israel with bread and with water, but hired Balaam against them, that he should curse them: howbeit our God turned the curse into a blessing."

(Micah 6:5)  "O my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him from gotcha2tim unto Gilgal; that ye may know the righteousness of the LORD."

Numbers 22 -
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.). – Henry

Numbers 22 -
The Israelites pitch in the plains of Moab, Num_22:1. Balak, king of Moab, is greatly terrified, Num_22:2-4; and sends to Balaam, a diviner, to come and curse them, Num_22:5, Num_22:6. The elders of Moab take a reward and carry it to Balaam, Num_22:7. He inquires of the Lord, and is positively ordered not to go with them, Num_22:8-12. He communicates this to the elders of Moab, Num_22:13. They return to Balak with this information, Num_22:14. He sends some of his princes to Balaam with promises of great honor, Num_22:15-17. He consults God, and is permitted! to go, on certain conditions, Num_22:18-20. Balaam sets off, is opposed by an angel of the Lord, and the Lord miraculously opens the mouth of his ass to reprove him, Num_22:21-30. Balaam sees the angel, and is reproved by him, Num_22:31-33. He humbles himself, and offers to go back, Num_22:34; but is ordered to proceed, on the same conditions as before, Num_22:35. The king of Moab goes out to meet him, Num_22:36. His address to him, Num_22:37. Balaam’s firm answer, Num_22:38. Balak sacrifices, and takes Balaam to the high places of Baal, that he may see the whole of the Israelitish camp, Num_22:39-41. – Clarke


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.

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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. – 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. - Henry

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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. – Henry



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 22:22-35 -
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..... - Henry

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(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. – Henry

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.”)
....- K+D

[daniel1212av]

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. – K+D (abridged)


Num 22:36-41 -
We have here the meeting between Balak and Balaam, confederate enemies to God's Israel; but here they seem to differ in their expectations of the success.

1. Balak speaks of it with confidence, not doubting but to gain his point now that Balaam had come. In expectation of this, he went out to meet him, even to the utmost border of his country (Num_22:36), partly to gratify his own impatient desire to see one he had such great expectations from, and partly to do honour to Balaam, and so to engage him with his utmost power to serve him. See what respect heathen princes paid to those that had but the name and face of prophets, and pretended to have any interest in heaven; and how welcome one was that came with his mouth full of curses. What a shame is it then that the ambassadors of Christ are so little respected by most, so much despised by some, and that those are so coldly entertained who bring tidings of peace and a blessing! Balak has now nothing to complain of but that Balaam did not come sooner, Num_22:37. And he thinks that he should have considered the importunity Balak had used, Did I not earnestly send to thee? (and the importunity of people inferior to kings has prevailed with many against their inclinations), and that he should also have considered Balak's intentions concerning him: Am not I able to promote thee to honour? Balak, as king, was in his own kingdom the fountain of honour, and Balaam should have his choice of all the preferments that were in his gift; he therefore thinks himself affronted by Balaam's delays, which looked as if he thought the honours he prepared not worthy his acceptance. Note, Promotion to honour is a very tempting bait to many people; and it were well if we would be drawn into the service of God by the honour he sets before us. Why do we delay to come unto him? Is not he able to promote us to honour?

2. Balaam speaks doubtfully of the issue, and bids Balak not depend to much upon him (Num_22:38): “Have I now any power at all to say any thing? I have come, but what the nearer am I? Gladly would I curse Israel; but I must not, I cannot, God will not suffer me.” He seems to speak with vexation at the hook in his nose and the bridle in his jaws, such as Sennacherib was tied up with, Isa_37:29.

3. They address themselves with all speed to the business. Balaam is nobly entertained over night, a sacrifice of thanksgiving is offered to the gods of Moab, for the safe arrival of this welcome guest, and his is treated with a feast upon the sacrifice, Num_22:40. And the next morning, that no time might be lost, Balak takes Balaam in his chariot to the high places of his kingdom, not only because their holiness (such as it was), he thought, might give some advantage to his divinations, but their height might give him a convenient prospect of the camp of Israel, which was to be the butt or mark at which he must shoot his envenomed arrows. And now Balaam is really as solicitous to please Balak as ever he had pretended to be to please God. See what need we have to pray every day, Our Father in heaven, lead us not into temptation. – Henry

[daniel1212av]

(Num 23)  "And Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams. {2} And Balak did as Balaam had spoken; and Balak and Balaam offered on every altar a bullock and a ram. {3} And Balaam said unto Balak, Stand by thy burnt offering, and I will go: peradventure the LORD will come to meet me: and whatsoever he showeth me I will tell thee. And he went to an high place. {4} And God met Balaam: and he said unto him, I have prepared seven altars, and I have offered upon every altar a bullock and a ram. {5} And the LORD put a word in Balaam's mouth, and said, Return unto Balak, and thus thou shalt speak. {6} And he returned unto him, and, lo, he stood by his burnt sacrifice, he, and all the princes of Moab. {7} And he took up his parable, and said, Balak the king of Moab hath brought me from Aram, out of the mountains of the east, saying, Come, curse me Jacob, and come, defy Israel. {8} How shall I curse, whom God hath not cursed? or how shall I defy, whom the LORD hath not defied? {9} For from the top of the rocks I see him, and from the hills I behold him: lo, the people shall dwell alone, and shall not be reckoned among the nations. {10} Who can count the dust of Jacob, and the number of the fourth part of Israel? Let me die the death of the righteous, and let my last end be like his! {11} And Balak said unto Balaam, What hast thou done unto me? I took thee to curse mine enemies, and, behold, thou hast blessed them altogether. {12} And he answered and said, Must I not take heed to speak that which the LORD hath put in my mouth? {13} And Balak said unto him, Come, I pray thee, with me unto another place, from whence thou mayest see them: thou shalt see but the utmost part of them, and shalt not see them all: and curse me them from thence. {14} And he brought him into the field of Zophim, to the top of Pisgah, and built seven altars, and offered a bullock and a ram on every altar. {15} And he said unto Balak, Stand here by thy burnt offering, while I meet the LORD yonder. {16} And the LORD met Balaam, and put a word in his mouth, and said, Go again unto Balak, and say thus. {17} And when he came to him, behold, he stood by his burnt offering, and the princes of Moab with him. And Balak said unto him, What hath the LORD spoken? {18} And he took up his parable, and said, Rise up, Balak, and hear; hearken unto me, thou son of Zippor: {19} God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? {20} Behold, I have received commandment to bless: and he hath blessed; and I cannot reverse it. {21} He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the LORD his God is with him, and the shout of a king is among them. {22} God brought them out of Egypt; he hath as it were the strength of an unicorn. {23} Surely there is no enchantment against Jacob, neither is there any divination against Israel: according to this time it shall be said of Jacob and of Israel, What hath God wrought! {24} Behold, the people shall rise up as a great lion, and lift up himself as a young lion: he shall not lie down until he eat of the prey, and drink the blood of the slain. {25} And Balak said unto Balaam, Neither curse them at all, nor bless them at all. {26} But Balaam answered and said unto Balak, Told not I thee, saying, All that the LORD speaketh, that I must do? {27} And Balak said unto Balaam, Come, I pray thee, I will bring thee unto another place; peradventure it will please God that thou mayest curse me them from thence. {28} And Balak brought Balaam unto the top of Peor, that looketh toward Jeshimon. {29} And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams. {30} And Balak did as Balaam had said, and offered a bullock and a ram on every altar."

[daniel1212av]

Numbers 23 -
In this chapter we have Balak and Balaam busy at work to do Israel a mischief, and, for ought that appears, neither Moses nor the elders of Israel know any thing of the matter, nor are in a capacity to break the snare; but God, who keeps Israel, and neither slumbers nor sleeps, baffles the attempt, without any intercession or contrivance of theirs. Here is,  I. The first attempt to curse Israel.  1. The preparation made for it by sacrifice (Num_23:1-3).  2. The contrary instruction God gave Balaam (Num_23:4, Num_23:5).  3. The blessing Balaam was compelled to pronounce upon Israel, instead of a curse (Num_23:7-10).  4. The great disappointment of Balak (Num_23:11, Num_23:12).  II. The second attempt, in the same manner made, and in the same manner frustrated (Num_23:13-26).  III. Preparations made for a third attempt (Num_23:27-30), the issue of which we have in the next chapter. – Henry

Numbers 23 -
Being arrived at the high places of Baal, (Num_22:41), Balaam orders Balak to build seven altars, and prepare oxen and rams for sacrifice, Num_23:1, Num_23:2. Balaam inquires of the Lord, receives an answer, with which he returns to Balak, Num_23:3-10. Balak, finding that this was a prediction of the prosperity of the Israelites, is greatly troubled, Num_23:11. Balaam excuses himself, Num_23:12. He brings him to another place, where he might see only a part of Israel, and repeats his sacrifices, Num_23:13, Num_23:14. Balaam again consults the Lord, Num_23:15-17. Returns with his answer, and again predicts the glory of Israel, Num_23:18-24. Balak is angry, Num_23:25; and Balaam again excuses himself. Balak proposes another trial, takes him to another place, and repeats the same sacrifices, Num_23:26-30. – Clarke

Num 23:1-2 -
Balaam's First Words. - Num_23:1-3. Preparations for the first act, which was performed at Bamoth-baal. At Balaam's command Balak built seven altars, and then selected seven bullocks and seven rams, which they immediately sacrificed, namely, one bullock and one ram upon each altar. The nations of antiquity generally accompanied all their more important undertakings with sacrifices, to make sure of the protection and help of the gods; but this was especially the case with their ceremonies of adjuration. According to Diod. Sic. ii. 29, the Chaldeans sought to avert calamity and secure prosperity by sacrifices and adjurations. The same thing is also related of other nations (see Hengstenberg, Balaam, p. 392). Accordingly, Balaam also did everything that appeared necessary, according to his own religious notions, to ensure the success of Balak's undertaking, and bring about the desired result. The erection of seven altars, and the sacrifice of seven animals of each kind, are to be explained from the sacredness acquired by this number, through the creation of the world in seven days, as being the stamp of work that was well-pleasing to God. The sacrifices were burnt-offerings, and were offered by themselves to Jehovah, whom Balaam acknowledged as his God. – K+D

Num 23:1-12 -
Here is, I. Great preparation made for the cursing of Israel. That which was aimed at was to engage the God of Israel to forsake them, and either to be on Moab's side or to stand neuter. O the sottishness of superstition, to imagine that God will be at men's beck! Balaam and Balak think to bribe him with altars and sacrifices, offered without any warrant or institution of his: as if he would eat the flesh of bulls or drink the blood of goats. Ridiculous nonsense, to think that these would please God, and gain his favour, when there could be in them no exercise either of faith or obedience! Yet, it should seem, they offered these sacrifices to the God of heaven the supreme Numen - Divinity, and not to any of their local deities. But the multiplying of altars was an instance of their degeneracy from the religion of their ancestors, and their apostasy to idolatry; for those that multiplied altars multiplied gods. Ephraim made many altars to sin, Hos_8:11. Thus they liked not to retain God in their knowledge, but became vain in their imaginations; and yet presumptuously expected hereby to gain God over to them from Israel, who had his sanctuary among them, and his anointed altar. Observe here, 1. How very imperious Balaam was, proud to have the command of a king and to give law to princes. Such is the spirit of that wicked one who exalts himself above all that is called God, or that is worshipped. With what authority does Balaam give orders! Build me here (in the place I have pitched upon) seven altars, of stone or turf. Thus he covers his malice against Israel with a show of devotion, but his sacrifice was an abomination, being brought with such a wicked mind, Pro_21:27. That which he aimed at was not to honour God with the sacrifices of righteousness, but to enrich himself with the wages of unrighteousness. 2. How very obsequious Balak was. The altars were presently built, and the sacrifices prepared, the best of the sort, seven bullocks and seven rams. Balak makes no objection to the charge, nor does he snuff at it, or think it either a weariness or a disparagement to stand by his burnt-offering as Balaam ordered him.

II. The turning of the curse into a blessing, by the overruling power of God, in love to Israel, which is the account Moses gives of it, Deu_23:5.

1. God puts the blessing into the mouth of Balaam. While the sacrifices were burning, Balaam retired; he went solitary, into some dark grove on the top of the high place, Deu_23:3, marg. Thus much he knew, that solitude gives a good opportunity for communion with God; those that would meet with him must retire from the world, and the business and conversation of it, and love to be private, reckoning themselves never less alone than when alone, because the Father is with them. Enter therefore into thy closet, and shut the door, and be assured that God will meet thee if thou seek him in the due order. But Balaam retired with a peradventure only, having some thoughts that God might meet him; but being conscious to himself of guilt, and knowing that God had lately met him in anger, he had reason to speak doubtfully: Peradventure the Lord will come to meet me, Num_23:3. But let not such a man think that he shall receive any favour from God. Nay, it should seem, though he pretended to go and meet with God, he really designed to use enchantments; see Num_24:1. But, whatever he intended. God designed to serve his own glory by him, and therefore met Balaam, Num_23:4. What communion has light with darkness? No friendly communion, we may be sure. Balaam's way was still perverse, and God was still an adversary to him; but, Balak having chosen him for his oracle, God would constrain him to utter such a confession, to the honour of god and Israel, as should render those for ever inexcusable who should appear in arms against them. When Balaam was aware that God met him, probably by an angel, he boasted of his performances: I have prepared seven altars, and offered upon every altar a bullock and a ram. How had he done it? It cost him nothing; it was done at Balak's expense; yet,

(1.) He boasts of it, as if he had done some mighty thing. The acts of devotion which are done in hypocrisy are commonly reflected upon with pride and vain glory. Thus the Pharisee went up to the temple to boast of his religion, Luk_18:11, Luk_18:12. (2.) He insists upon it as a reason why God should gratify him in his desire to curse Israel, as if now he had made God his debtor, and might draw upon him for what he pleased. He thinks God is so much beholden to him for these sacrifices that the least he can do in recompense for them is to sacrifice his Israel to the malice of the king of Moab. Note, It is a common cheat that wicked people put upon themselves, to think that by the shows of piety they may prevail with God to countenance them, and connive at them, in their greatest immoralities, especially in persecution, Isa_66:5. However, thought the sacrifice was an abomination, God took the occasion of Balaam's expectation to put a word into his mouth (Num_23:5); for the answer of the tongue if from the Lord, and thus he would show how much those are mistaken who say, With our tongue we will prevail, our lips are our own, Psa_12:4. He that made man's mouth knows how to manage it, and to serve his own purposes by it. This speaks terror to daring sinners, that set their mouth against the heavens. God can make their own tongues to fall upon them, Psa_64:8. And it speaks comfort to God's witnesses, whom at any time he calls out to appear for him; if God put a word into the mouth of Balaam, who would have defied God and Israel, surely he will not be wanting to those who desire to glorify God and edify his people by their testimony, but it shall be given them in that same hour what they should speak.

2. Balaam pronounces the blessing in the ears of Balak. He found him standing by his burnt-sacrifice (Num_23:6), closely attending it, and earnestly expecting the success. those that wold have an answer of peace from God must abide by the sacrifice, and attend on the Lord without distraction, not weary in well doing. Balaam, having fixed himself in the place appointed for his denouncing curses against Israel, which perhaps he had drawn up in form ready to deliver, takes up his parable, and it proves a blessing, Num_23:7. He pronounces Israel safe and happy, and so blesses them, - Henry

[daniel1212av]

(1.) He pronounces them safe, and out of the reach of his envenomed darts. [1.] He owns that the design was to curse them, that Balak sent for him out of his own country, and that he came, with that intent, Num_23:7. The message sent to him was, Come, curse me Jacob, and come, defy Israel. Balak intended to make war upon them, and he would have Balaam to bless his arms, and to prophesy and pray for the ruin of Israel. [2.] He owns the design defeated, and his own inability to accomplish it. He could not so much as give them an ill word or an ill wish: How shall I curse those whom God has not cursed? Num_23:8. Not that therefore he would not do it, but therefore he could not do it. this is a fair confession, First, Of the weakness and impotency of his own magic skill, for which others valued him so much, and doubtless he valued himself no less. He was the most celebrated man of that profession, and yet owns himself baffled. God had warned the Israelites not to use divination (Lev_19:31), and this providence gave them a reason for that law, by showing them the weakness and folly of it. As they had seen the magicians of Egypt befooled, so, here, the great conjurer of the east. See Isa_47:12-14. Secondly, It is a confession of the sovereignty and dominion of the divine power. He owns that he could do no more than God would suffer him to do, for God could overrule all his purposes, and turn his counsels headlong. Thirdly, It is a confession of the inviolable security of the people of God. Note, 1. God's Israel are owned and blessed of him. He has not cursed them, for they are delivered from the curse of the law; he has not defied them, nor rejected or abandoned them, though mean and vile.

2. Those that have the good-will of Heaven have the ill-will of hell; the serpent and this seed have an enmity to them.

3. Though the enemies of God's people may prevail far against them, yet they cannot curse them; that is, they cannot do them any real mischief, much less a ruining mischief, for they cannot separate them from the love of God, Rom_8:39.

(2.) He pronounces them happy in three things: -

[1.] Happy in their peculiarity, and distinction from the rest of the nations: From the top of the rock I see him, Num_23:9. And it seems to have been a great surprise to him that whereas, it is probable, they were represented to him as a rude and disorderly rabble, that infested the countries round about in rambling parties, he was them a regular incorporated camp, in which appeared all the marks of discipline and good order; he saw them a people dwelling alone, and foresaw they would continue so, and their singularity would be their unspeakable honour. Persons of quality we call person of distinction; this was Israel's praise, though their enemies turned it to their reproach, that they differed from all the neighbouring nations, not only in their religion and sacred rites, but in their diet, and dress, and common usages, as a people called out of the world, and not to be conformed to it. They never lost their reputation till they mingled among the heathen, Psa_106:35. Note, It is the duty and honour of those that are dedicated to God to be separated from the world, and not to walk according to the course and custom of it. Those who make conscience of peculiar duties may take the comfort of peculiar privileges, which it is probable Balaam has an eye to here. God's Israel shall not stand upon a level with other nations, but be dignified above them all, as a people near to God, and set apart for him.

[2.] Happy in their numbers, not so few and despicable as they were represented to him, but an innumerable company, which made them both honourable and formidable (Num_23:10): Who can count the dust of Jacob? The number of the people was the thing that Balak was vexed at (Num_22:3): Moab was afraid of them, because they were many; and God does here by Balaam promote that fear and vexation, foretelling their further increase. Balak would have him see the utmost part of the people (Num_22:41), hoping the more he saw of them the more he would be exasperated against them, and throw about his curses with the more keenness and rage; but it proved quite contrary: instead of being angry at their numbers, he admired them. The better acquainted we are with God's people the better opinion we have of them. He takes notice of the number, First, Of the dust of Jacob; that is, the people of Jacob, concerning whom it was foretold that they should be as the dust for number, Gen_28:14. Thus he owns the fulfilling of the promise made to the fathers, and expects that it should be yet further accomplished. Perhaps it was part of David's fault in numbering the people that he offered to count the dust of Jacob, which God had said should be innumerable. Secondly, Of the fourth part of Israel, alluding to the form of their camp, which was cast into four squadrons, under four standards. Note, God's Israel are a very great body, his spiritual Israel are so, and they will appear to be so when they shall all be gathered together unto him in the great day, Rev_7:9.

[3.] Happy in their end: Let me die the death of the righteous Israelites, that are in covenant with God, and let my last end, or future state, be like theirs, or my recompence, namely, in the other world. Here, First, It is taken for granted that death is the end of all men; the righteous themselves must die: and it is good for us to think of this with application, as Balaam himself does here, speaking of his own death. Secondly, he goes upon the supposition of the soul's immortality, and a different state on the other side death, to which this is a noble testimony, and an evidence of its being anciently known and believed. For how could the death of the righteous be more desirable than the death of the wicked upon any other account than as it involved happiness in another world, since in the manner and circumstances of dying we see all things come alike to all? Thirdly, He pronounces the righteous truly blessed, not only while they live, but when they die, which makes their death not only more desirable than the death of others, but even more desirable than life itself; for in that sense his wish may be taken. Not only, “When I do die, let me die the death of the righteous;” but, “I could even now be willing to die, on condition that I might die the death of the righteous, and reach my end this moment, provided it might be like his.” Very near the place where Balaam now was, on one of the mountains of Moab, not long after this, Moses died, and to that perhaps God, who put this word into his mouth, designed it should have a reference, that by it Moses might be encouraged to go up and die such a death as Balaam himself wished to die. Fourthly, He shows his opinion of religion to be better than his resolution; there are many who desire to die the death of the righteous, but do not endeavour to live the life of the righteous. Gladly would they have their end like theirs, but not their way. They would be saints in heaven, but not saints on earth. This is the desire of the slothful, which kills him, because his hands refuse to labour. This of Balaam's is only a wish, not a prayer, and it is a vain wish, being only a wish for the end, without any care for the means. Thus far this blessing goes, even to death, and beyond it, as far as the last end. Now,

III. We are told, 1. How Balak fretted at it, Num_23:11. He pretended to honour the Lord with his sacrifices, and to wait for the answer God would send him; and yet, when it did not prove according to his mind, he forgot God, and flew into a great passion against Balaam, as if it had been purely his doing: “What hast thou done unto me! How hast thou disappointed me!” Sometimes God makes the enemies of his church a vexation one to another, while he that sits in heaven laughs at them, and the efforts of their impotent malice. 2. How Balaam was forced to acquiesce in it. He submits because he cannot help it, and yet humours the thing with no small address, as if he had been peculiarly conscientious, answering Balak with the gravity of a prophet: Must I not take heed to speak that which the Lord has put in my mouth? Num_23:12. Thus a confession of God's overruling power is extorted from a wicked prophet, to the further confusion of a wicked prince. – Henry


Num 23:13-30 -
Here is,
 I. Preparation made the second time, as before, for the cursing of Israel.
 
 1. The place is changed, Num_23:13. Balak fancied that Balaam, having so full a prospect of the whole camp of Israel, from the top of the rocks (Num_23:9), was either so enamoured with the beauty of it that he would not curse them or so affrighted with the terror of it that he durst not; and therefore he would bring him to another place, form which he might see only some part of them, which would appear more despicable, and that part at least which would lie in view he hoped he might obtain leave to curse, and so by degrees he should get ground against them, intending, no doubt, if he had gained this point, to make his attack on that part of the camp of Israel which Balaam now had in his eye, and into which he was to throw the fireballs of his curses. See how restless and unwearied the church's enemies are in their malicious attempts to ruin it; they leave no stone unturned, no project untried, to compass it. O that we were as full of contrivance and resolution in prosecuting good designs for the glory of God!  - Henry

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2. The sacrifices are repeated, new altars are built, a bullock and a ram offered on every altar, and Balak attends his sacrifice as closely as ever, Num_23:14, Num_23:15. Were we thus earnest to obtain the blessing as Balak was to procure a curse (designedly upon Israel, but really upon himself and his people), we should not grudge the return both of the charge and of the labour of religious exercises.

3. Balaam renews his attendance on God, and God meets him the second time, and puts another word into his mouth, not to reverse the former, but to ratify it, Num_23:16, Num_23:17. If God said not to Balaam, Seek in vain, much less will he say so to any of the seed of Jacob, who shall surely find him, not only as Balaam, their instructor and oracle, but their bountiful rewarder. When Balaam returned Balak was impatient to know what message he had: “What hath the Lord spoken? Are there any better tidings yet, any hopes of speeding?” This should be our enquiry when we come to hear the word of God. See Jer_23:35.

II. A second conversion of the curse into a blessing by the overruling power of God; and this blessing is both larger and stronger than the former, and quite cuts off all hopes of altering it. Balak having been so forward to ask what the Lord had spoken (Num_23:17), Balaam now addresses himself particularly to him (Num_23:18): Rise up, Balak, and hear. It was a message from God that he had to deliver, and it is required of Balak, though a king, that he attend (hear and hearken, with a close application of mind, let not a word slip), and also that he attend with reverence: Rise up, and hear. His successor Eglon, when he was to receive a message from God, rose out of his seat, Jdg_3:20.

1. Two things Balaam in this discourse informs Balak of, sorely to his grief and disappointment: -
(1.) That he had no reason to hope that he should ruin Israel.

[1.] It would be to no purpose to attempt to ruin them, and he would deceive himself if he expected it, for three reasons: -

First, Because God is unchangeable: God is not a man that he should lie, Num_23:19. Men change their minds, and therefore break their words; they lie, because they repent. But God does neither. He never changes his mind, and therefore never recalls his promise. Balaam had owned (Num_23:8 ) that he could not alter God's counsel, and thence he infers here that God himself would not alter it; such is the imperfection of man, and such the perfection of God. It is impossible for God to lie, Heb_6:18. And, when in scripture he is said to repent, it is not meant of any change of his mind (for he is in one mind, and who can turn him?) but only of the change of his way. This is a great truth, that with God there is no variableness nor shadow of turning. Now here,

1. He appeals to Balak himself concerning it: “Hath he said, and shall he not do it? Said it in his own purpose, and shall he not perform it in his providence, according to the counsel of his will? Hath he spoken in his word, in his promise, and shall he not make it good? Can we think otherwise of God than that he is unchangeably one with himself and true to his word? All his decrees are unalterable, and all his promises inviolable.”

 2. He applies this general truth to the case in hand (Num_23:20): He hath blessed and I cannot reverse it, that is, “I cannot prevail with him to reverse it.” Israel were of old a blessed people, a seed that the Lord had blessed; the blessing of Abraham came upon them; they were born under the blessing of the covenant, and born to the blessing of Canaan, and therefore they could not be cursed, unless you could suppose that the God of eternal truth should break his word, and become false to himself and his people.

Secondly, Because Israel are at present unblamable: he has not beheld iniquity in Jacob, Num_23:21. Not but that there was iniquity in Jacob, and God saw it; but,

1. There was not such a degree of iniquity as might provoke God to abandon them and give them up to ruin. As bad as they were, they were not so bad as this.

2. There was no idolatry among them, which is in a particular manner called iniquity and perverseness; we have found nothing of that kind in Israel since the golden calf, and therefore, though they were in other instances very provoking, yet God would not cast them off. Balaam knew that nothing would separate between them and God but sin. While God saw no reigning sin among them, he would send no destroying curse among them; and therefore, as long as they kept in with God, he despaired of ever doing them any mischief. Note, While we keep from sin we keep from harm. Some give another sense of those words; they read it thus: He has not beheld wrong offered to Jacob, nor will he see any grievance done to Israel, that is, “He has not nor will he permit it, or allow it; he will not see Israel injured, but he will right them, and avenge their quarrel.” Note, God will not bear to see any injury done to his church and people; for what is done against them he takes as done against himself, and will reckon for it accordingly.

Thirdly, Because the power of both was irresistible. He shows Balak that there was no contending with them, it was to no purpose to attempt it; for, 1. They had the presence of God with them: “The Lord his God is with him in a particular manner, and not provoked to withdraw from him.” 2. They had the joy of that presence, and were always made to triumph in it: The shout or alarm of a king is among them. They shout against their enemies, as sure of victory and success, glorying continually in God as their King and conqueror for them. 3. They had had the experience of the benefit of God's presence with them, and his power engaged for them; for God brought them out of Egypt, Num_23:22. The power which had done that could never be restrained, never resisted; and, having begun so gloriously, he would no doubt finish gloriously. 4. While they had God's presence with them they had the strength of a unicorn, able to make head against all that opposed them. See Num_24:8. Such is the strength which the God of Israel gives unto his people.

[2.] From all this he infers that it was to no purpose for him to think of doing them a mischief by all the arts he could use, Num_23:23. First, He owns himself baffled. Surely there is no enchantment against Jacob so as to prevail. The curses of hell can never take place against the blessings of heaven. Not but that attempts of this kind would be made, but they would certainly be fruitless and ineffectual. Some observe that Jacob denotes the church low and afflicted, Israel denotes it prosperous and advanced; but be the church high or low, be her friends few or many, let second causes smile or frown, it comes all to one: no weapon formed against it shall prosper. Note, God easily can, and certainly will, baffle and disappoint all the devices and designs of the powers of darkness against his church, so that they shall not prevail to destroy it. Secondly, He foresees that this would be remembered in time to come. According to this time, that is, with reference to this we are now about, it shall be said concerning Jacob and Israel, and said by them, What hath God wrought! What great things hath God done for his people! It shall be said with wonder, joy, and thankfulness, and a challenge to the neighbouring nations to produce any similar instances of the care of their gods for them. Note, The defeating of the designs of the church's enemies ought to be had in everlasting remembrance to the glory of God. There is none like unto the God of Jeshurun. What Balaam says here concerning the pre-eminence of the God of Israel above all the gods of the Gentiles perhaps Moses refers to when he says (Deu_32:31), Their rock is not as our rock, even our enemies themselves being judges, Balaam particularly. Balak therefore has no hopes of ruining Israel. But,

(2.) Balaam shows him that he had more reason to fear being ruined by them, for they were likely to make bloody work among his neighbours; and, if he and his country escaped, it was not because he was too great for them to meddle with, but because he fell not within their commission Num_23:24. Behold, and tremble; the people that now have lain for some time closely encamped do but repose themselves for a while like a lion couchant, but shortly they shall rise up as a great lion, a lion rampant, that shall not lie down till he eat of the prey, and drink the blood of the slain. This seems to point at the victories he foresaw they would obtain over the Canaanites, that they would never lay down their arms till they had made a complete conquest of the land they had now in view; and, when his neighbour's house was on fire, he had reason to think his own in danger.

2. Now what was the issue of this disappointment?
(1.) Balak and Balaam were both of them sick of the cause.
 [1.] Balak is now willing to have his conjurer silenced. Since he cannot say what he would have him, he wishes him to say nothing: “Neither curse them at all nor bless them at all, Num_23:25. If thous canst not curse them, I beseech thee not to bless them. If thou canst no assist and encourage my forces, yet do not oppose and dispirit them” Note, God can make those that depart from him weary of the multitude of their counsels, Isa_47:13; Isa_57:10. - Henry

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[2.] Balaam is still willing to own himself overruled, and appeals to what he had said in the beginning of this enterprise (Num_22:38): All that the Lord speaketh, that I must do, Num_23:26. This sows, First, In general, that the way of man is not in himself; there are many devices in man's heart, but God's counsels shall stand. Secondly, In particular, that, as no weapon formed against the church shall prosper, so every tongue that rises against her in judgment god will control and condemn, Isa_54:17.

(2.) Yet they resolve to make another attempt. They think it scorn to be baffled, and therefore pursue the design, though it be only to their further confusion. And now the third time,

 [1.] They change the place. Balak is at last convinced that it is not Balaam's fault, on whom, before, he had laid the blame, but that really he was under a divine check, and therefore now he hopes to bring him to a place whence God might at least permit him to curse them, v. 27. Probably he and Balaam were the more encouraged thus to repeat their attempt because God had the second time allowed Balaam to go, though he had forbidden him the first time. Since by repeated trials they had carried that point, they hope in like manner to carry this. Thus because sinners are borne with, and sentence against their evil works is not executed speedily, their hearts are the more fully set in them to do evil. The place to which Balak now took Balaam was the top of Peor, the most eminent high place in all his country, where, it is probable, Baal was worshipped, and it was thence called Baal-peor. He chose this place with a hope, either, First, That it being the residence (as he fancied) of Baal, the god of Moab, Jehovah the God of Israel would not, or could not, come hither to hinder the operation; or, Secondly, That, it being a place acceptable to his god, it would be so to the Lord, and there he would be brought into a good humour. Such idle conceits have foolish men of God, and so vain are their imaginations concerning him. Thus the Syrians fancied the Lord to be God of the hills, but not of the valleys (1Ki_20:28), as if he were more powerful in one place than he is in every place.

[2.] They repeat their sacrifice, seven bullocks and seven rams, upon seven altars, v. 29, 30. Thus do they persevere in their expensive oblations, though they had no promise on which to build their hopes of speeding. Let not us therefore, who have a promise that the vision at the end shall speak and not lie, be discouraged by delays, but continue instant in prayer, and not faint, Luk_18:1. – Henry

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(Num 24)  "And when Balaam saw that it pleased the LORD to bless Israel, he went not, as at other times, to seek for enchantments, but he set his face toward the wilderness. {2} And Balaam lifted up his eyes, and he saw Israel abiding in his tents according to their tribes; and the spirit of God came upon him. {3} And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said: {4} He hath said, which heard the words of God, which saw the vision of the Almighty, falling into a trance, but having his eyes open: {5} How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! {6} As the valleys are they spread forth, as gardens by the river's side, as the trees of lign aloes which the LORD hath planted, and as cedar trees beside the waters. {7} He shall pour the water out of his buckets, and his seed shall be in many waters, and his king shall be higher than Agag, and his kingdom shall be exalted. {8} God brought him forth out of Egypt; he hath as it were the strength of an unicorn: he shall eat up the nations his enemies, and shall break their bones, and pierce them through with his arrows. {9} He couched, he lay down as a lion, and as a great lion: who shall stir him up? Blessed is he that blesseth thee, and cursed is he that curseth thee. {10} And Balak's anger was kindled against Balaam, and he smote his hands together: and Balak said unto Balaam, I called thee to curse mine enemies, and, behold, thou hast altogether blessed them these three times. {11} Therefore now flee thou to thy place: I thought to promote thee unto great honour; but, lo, the LORD hath kept thee back from honour. {12} And Balaam said unto Balak, Spake I not also to thy messengers which thou sentest unto me, saying, {13} If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of the LORD, to do either good or bad of mine own mind; but what the LORD saith, that will I speak? {14} And now, behold, I go unto my people: come therefore, and I will advertise thee what this people shall do to thy people in the latter days. {15} And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said: {16} He hath said, which heard the words of God, and knew the knowledge of the most High, which saw the vision of the Almighty, falling into a trance, but having his eyes open: {17} I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth. {18} And Edom shall be a possession, Seir also shall be a possession for his enemies; and Israel shall do valiantly. {19} Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city. {20} And when he looked on Amalek, he took up his parable, and said, Amalek was the first of the nations; but his latter end shall be that he perish for ever. {21} And he looked on the Kenites, and took up his parable, and said, Strong is thy dwellingplace, and thou puttest thy nest in a rock. {22} Nevertheless the Kenite shall be wasted, until Asshur shall carry thee away captive. {23} And he took up his parable, and said, Alas, who shall live when God doeth this! {24} And ships shall come from the coast of Chittim, and shall afflict Asshur, and shall afflict Eber, and he also shall perish for ever. {25} And Balaam rose up, and went and returned to his place: and Balak also went his way."

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Numbers 24 -
This chapter continues and concludes the history of the defeat of the counsels of Balak and Balaam against Israel, not by might, nor by power, but by the Spirit of the Lord of hosts; and as great an instance it is of God's power over the children of men, and his favour towards his own children, as any of the victories recorded in the book of the wars of the Lord. What preparation was made the third time for the cursing of Israel we read of in the close of the foregoing chapter. In this chapter we are told,  I. What the blessing was into which that intended curse was turned (Num_24:1-9).  II. How Balak dismissed Balaam from his service thereupon (Num_24:10-13).  III. The predictions Balaam left behind him concerning Israel, and some of the neighbouring nations (Num_24:14, etc.). ― Henry

Numbers 24 -
Balaam, finding that God was determined to bless Israel, seeks no longer for enchantments, Num_24:1. The Spirit of God coming upon him, he delivers a most important prophetic parable, Num_24:2-9. Balak’s anger is kindled against him, and he commands him to depart to his own country, Num_24:10, Num_24:11. Balaam vindicates his conduct, Num_24:12, Num_24:13; and delivers a prophecy relative to the future destruction of Moab by the Israelites, Num_24:14-17; also of Edom, Num_24:18, Num_24:19; of the Amalekites, Num_24:20; and of the Kenites, Num_24:21, Num_24:22. Predicts also the destruction of Asshur and Eber, by the naval power of Chittim, which should afterwards be itself destroyed, Num_24:23, Num_24:24. Balaam and Balak separate, Num_24:25. ― Clarke

Num 24:1-9 -
Now Balaam spake not his own sense, but the language of the Spirit that came upon him. Many have their eyes open who have not their hearts open; are enlightened, but not sanctified. That knowledge which puffs men up with pride, will but serve to light them to hell, whither many go with their eyes open. The blessing is nearly the same as those given before. He admires in Israel, their beauty. The righteous, doubtless, is more excellent than his neighbour. Their fruitfulness and increase. Their honour and advancement. Their power and victory. He looks back upon what had been done for them. Their power and victory. He looks back upon what had been done for them. Their courage and security. The righteous are bold as a lion, not when assaulting others, but when at rest, because God maketh them to dwell in safety. Their influence upon their neighbours. God takes what is done to them, whether good or evil, as done to himself. ― MHCC

Num 24:1-9 -
The blessing itself which Balaam here pronounces upon Israel is much the same with the two we had in the foregoing chapter; but the introduction to it is different.

I. The method of proceeding here varies much in several instances. 1. Balaam laid aside the enchantments which he had hitherto depended on, used no spells, or charms, or magic arts, finding they did him no service; it was to no purpose to deal with the devil for a curse, when it was plain that God was determined immovably to bless, Num_24:1. Sooner or later God will convince men of their folly in seeking after lying vanities, which cannot profit. To what purpose should he seek for enchantment? He knew that God was out of the reach of them.

2. He did not now retire into a solitary place as before, but set his face directly towards the wilderness where Israel lay encamped; and, since there is no remedy, but they must be blessed, he will design nothing else, but will submit by compulsion.

3. Now the Spirit of God came upon him, that is, the Spirit of prophecy, as upon Saul to prevent him from taking David, 1Sa_19:23. He spoke not his own sense, but the language of the Spirit that came upon him. 4. He used a different preface now from what he had used before (Num_24:3, Num_24:4), much like that of David (2Sa_23:1-3), yet savouring very much (as some think) of pride and vain-glory, taking all the praise of this prophecy to himself, and magnifying himself as one of the cabinet-council of heaven. Two things he boasts of: -

(1.) The favour God did him in making known himself to him. He heard the words of God, and saw the vision of the Almighty. God himself had met him and spoken to him (Num_23:16), and with this he was greatly puffed up. Paul speaks with humility of his visions and revelations (2Co_12:1), but Balaam speaks of his with pride.

(2.) His own power to receive and bear those revelations. He fell into a trance indeed, as other prophets did, but he had his eyes open. This he mentions twice; but the words in the original are not the same. The man whose eyes were shut, some think it may be read so (Num_24:3-9), but now having his eyes open, Num_24:4. When he attempted to curse Israel, he owns, he was in a mistake, but now he began to see his error, and yet still he remained blinded by covetousness and ambition, those foolish and hurtful lusts. Note,

[1.] Those that oppose God and his people will sooner or later be made to see themselves wretchedly deceived. [2.] Many have their eyes open that have not their hearts open, are enlightened, but not sanctified; and that knowledge which puffs men up with pride will but serve to light them to hell, whither many go with their eyes open.
II. Yet the blessing is for substance the same with those before. Several things he admires in Israel: -

1. Their beauty (Num_24:5): How goodly are thy tents, O Jacob! Though they dwelt not in stately palaces, but in coarse and homely tents, and these, no doubt, sadly weather-beaten, yet Balaam sees a beauty in those tents, because of their admirable order, according to their tribes, Num_24:2. Nothing recommends religion more to the good opinion of those that look upon it at a distance than the unity and harmony of its professors, Psa_133:1. The amiableness of this people, and the great reputation they should gain among their neighbours, are compared (Num_24:6) to the beauty and sweetness of fruitful valleys and fine gardens, flourishing trees and fragrant spices. Note, Those whose eyes are open see the saints on the earth to be excellent ones, and their delight is accordingly in them. The righteous, doubtless, is more excellent than his neighbour. They are trees which the Lord has planted; that is their excellency. The branches of righteousness are the planting of the Lord. See Hos_14:5-7.

2. Their fruitfulness and increase. This may be intended by those similitudes (Num_24:6) of the valleys, gardens, and trees, as well as by those expressions (Num_24:7), He shall pour the water out of his buckets; that is, God shall water them with his blessing like rain from heaven, and then his seed shall be in many waters. Compare Hos_2:23, I will sow her unto me in the earth. And waters are in scripture put for peoples, and multitudes, and nations. This has been fulfilled in the wonderful increase of that nation and their vast multitude even in their dispersion.

3. Their honour and advancement. As the multitude of the people is the honour of the prince, so the magnificence of the prince is the honour of the people; Balaam therefore foretells that their king shall be higher than Agag. Agag, it is probable, was the most potent monarch in those parts; Balaam knew of none more considerable than he was; he rose above the rest of his neighbours. But Balaam foretells that Israel's chief commander, who, after Moses, was Joshua, should be more great and honourable than ever Agag was, and make a far better figure in history. Saul, their first king, triumphed over Agag, though, it is said, he came delicately.

4. Their power and victory, Num_24:8. (1.) He looks back upon what they had done, or rather what had been done for them: God brought them forth out of Egypt; this he had spoken of before, Num_23:22. The wonders that attended their deliverance out of Egypt contributed more to their honour, and the terror of their adversaries, than any thing else, Jos_2:10. He that brought them out of Egypt will not fail to bring them into Canaan, for, as for God, his work is perfect.

(2.) He looks down upon their present strength. Israel hath, as it were, the strength of a unicorn, of which creature it is said (Job_39:9, Job_39:10), Will he be willing to serve thee, or abide by thy crib? Canst thou bind him with his band in the furrow? “No, Israel is too powerful to be checked or held in by my curses or thy armies.” (3.) He looks forward to their future conquests: He shall eat up the nations his enemies; that is, “he shall not only destroy and devour them as easily and irresistibly as a lion does his prey, but he shall himself be strengthened, and fattened, and enriched, by their spoils.”-  Henry

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5. Their courage and security: He lay down as a lion, as a great lion, Num_24:9. Now he does so in the plains of Moab, and asks no leave of the king of Moab, nor is he in fear of him; shortly will he do so in Canaan. When he has torn his prey, he will take his repose, quiet from the fear of evil, and bid defiance to all his neighbours; for who shall stir up a sleeping lion? It is observed of lions (as the learned bishop Patrick takes notice here) that they do not retire into places of shelter to sleep, but lie down any where, knowing that none dares meddle with them: thus secure were Israel in Canaan, chiefly in the days of David and Solomon; and thus is the righteous bold as a lion (Pro_28:1), not to assault others, but to repose themselves, because God maketh them to dwell in safety, Psa_4:8.

6. Their interest, and influence upon their neighbours. Their friends, and those in alliance with them, were happy: Blessed is he that blesseth thee; those that do them any kindness will certainly fare the better for it. But their enemies, and those in arms against them, were certainly miserable: Cursed is he that curseth thee; those that do them any injury do it at their peril; for God takes what is done to them, whether good or evil, as done to himself. Thus he confirms the blessing of Abraham (Gen_12:3), and speaks as if therefore he did at this time bless Israel, and not curse them, because he desired to share in the blessing of Israel's friends and dreaded the curse on Israel's enemies. ― Henry

Num 24:10-14 -
We have here the conclusion of this vain attempt to curse Israel, and the total abandonment of it.

1. Balak made the worst of it. He broke out into a rage against Balaam (Num_24:10), expressed both in words and gesture the highest degree of vexation at the disappointment; he smote his hands together, for indignation, to see all his measures thus broken, and his project baffled. He charged Balaam with putting upon him the basest affront and cheat imaginable: “I called thee to curse my enemies, and thou hast shown thyself in league with them, and in their interests, for thou hast blessed them these three times, though, by appointing the altars to be built and sacrifices to be offered, thou madest be believe thou wouldest certainly curse them.” Hereupon he forbade him his presence, expelled him his country, upbraided him with the preferments he had designed to bestow upon him, but now would not (Num_24:11): “The Lord hath kept thee back from honour. See what thou gettest by pleasing the Lord, instead of pleasing me; thou has hindered thy preferment by it.” Thus those who are any way losers by their duty are commonly upbraided with it, as fools, for preferring it before their interest in the world. Whereas, if Balaam had been voluntary and sincere in his adherence to the word of the Lord, though he lost the honour Balak designed him by it, God would have made that loss up to him abundantly to his advantage.

2. Balaam made the best if it. (1.) He endeavours to excuse the disappointment. And a very good excuse he has for it, that God restrained him from saying what he would have said, and constrained him to say what he would not; and that this was what Balak ought not to be displeased at, not only because he could not help it, but because he had told Balak before what he must depend upon, Num_24:12, Num_24:13. Balak could not say that he had cheated him, since he had given him fair notice of the check he found himself under. (2.) He endeavours to atone for it, Num_24:14. Though he cannot do what Balak would have him do, yet,

[1.] He will gratify his curiosity with some predictions concerning the nations about him. It is natural to us to be pleased with prophecy, and with this he hopes to pacify the angry prince.

 [2.] He will satisfy him with an assurance that, whatever this formidable people should do to his people, it should not be till the latter days; so that he, for his part, needed not to fear any mischief or molestation from them; the vision was for a great while to come, but in his days there should be peace.

[3.] He will put him into a method of doing Israel a mischief without the ceremonies of enchantment and execration. This seems to be implied in that word: I will advertise thee; for it properly signifies, I will counsel thee. What the counsel was is not set down here, because it was given privately, but we are told afterwards what it was, Num_31:16. He counselled him to entice the Israelites to idolatry, Rev_2:14. Since he could not have leave from God to curse them, he puts him in a way of getting help from the devil to tempt them. Flectere si nequeo superos, Acheronta movebo - If I cannot move heaven, I will solicit hell. ― Henry

Num 24:14
and I will show them what this people, &c. referring the former to the counsel Balaam gave to Balak, how to seduce the people into idolatry; and the Targum of Jonathan expresses it at large;"come, I will counsel thee, go and prepare victualling houses, and place lewd women there to sell food and drink at a low price, and bring this people to eat, and drink, and be drunken; and let them lie with them, and deny their God, and they will be delivered into thine hands in a little time, and many of them will fall;''which advice was followed, Num_25:1 and is referred to, Num_31:16 but though Balaam did give him such advice before he left him, which is highly probable, yet it is not what is intended here, since what follows is closely connected with the above clause, and contains the thing he advertised or advised him of:  ― Gill

Num 24:15-16 -
Balaam's fourth and last prophecy is distinguished from the previous ones by the fact that, according to the announcement in Num_24:14, it is occupied exclusively with the future, and foretells the victorious supremacy of Israel over all its foes, and the destruction of all the powers of the world. This prophecy is divided into four different prophecies by the fourfold repetition of the words, “he took up his parable” (Num_24:15, Num_24:20, Num_24:21, and Num_24:23). The first of these refers to the two nations that were related to Israel, viz., Edom and Moab (Num_24:17-19); the second to Amalek, the arch-enemy of Israel (Num_24:20); the third to the Kenites, who were allied to Israel (Num_24:21 and Num_24:22); and the fourth proclaims the overthrow of the great powers of the world (Num_24:23 and Num_24:24). - The introduction in Num_24:15 and Num_24:16 is the same as that of the previous prophecy in Num_24:3 and Num_24:4, except that the words, “he which knew the knowledge of the Most High,” are added to the expression, “he that heard the words of God,” to show that Balaam possessed the knowledge of the Most High, i.e., that the word of God about to be announced had already been communicated to him, and was not made known to him now for the first time; though without implying that he had received the divine revelation about to be uttered at the same time as those which he had uttered before. ― K+D

Num 24:17 -
The prophecy itself commences with a picture from the “end of the days,” which rises up before the mental eye of the seer. “I see Him, yet not now; I behold Him, but not nigh. A star appears out of Jacob, and a sceptre rises out of Israel, and dashes Moab in pieces on both sides, and destroys all the sons of confusion.” The suffixes to אראנּוּ and עשׁוּרנּוּ refer to the star which is mentioned afterwards, and which Balaam sees in spirit, but “not now,” i.e., not as having already appeared, and “not nigh,” i.e., not to appear immediately, but to come forth out of Israel in the far distant future. “A star is so natural an image and symbol of imperial greatness and splendour, that it has been employed in this sense in almost every nation. And the fact that this figure and symbol are so natural, may serve to explain the belief of the ancient world, that the birth and accession of great kings was announced by the appearance of stars” (Hengstenberg, who cites Justini hist. xxxvii. 2; Plinii h. n. ii. 23; Sueton. Jul. Caes. c. 78; and Dio Cass. xlv. p. 273). If, however, there could be any doubt that the rising star represented the appearance of a glorious ruler or king, it would be entirely removed by the parallel, “a sceptre arises out of Israel.” The sceptre, which was introduced as a symbol of dominion even in Jacob's blessing (Gen_49:10), is employed here as the figurative representation and symbol of the future ruler in Israel. This ruler would destroy all the enemies of Israel. Moab and (Num_24:18) Edom are the first of these that are mentioned, viz., the two nations that were related to Israel by descent, but had risen up in hostility against it at that time. Moab stands in the foremost rank, not merely because Balaam was about to announce to the king of Moab what Israel would do to his people in the future, but also because the hostility of the heathen to the people of God had appeared most strongly in Balak's desire to curse the Israelites.  ― K+D

[daniel1212av]

Num 24:15-25 -
The office of prophets was both to bless and to prophesy in the name of the Lord. Balaam, as a prophet, per force had blessed Israel; here he foretels future events.

I. His preface is much the same as that, Num_24:3, Num_24:4. He personates a true prophet admirably well, God permitting and directing him to do so, because, whatever he was, the prophecy itself was a true prophecy. He boasts, 1. That his eyes are open (Num_24:15), for prophets were in old time called seers (1Sa_9:9), because they must speak what they had seen, and therefore, before they opened their lips, it was necessary that they should have their eyes open.

2. That he has heard the words of God, which many do that do not heed them, nor hear God in them.

3. That he knew the knowledge of the Most High; this is added here. A man may be full of the knowledge of God and yet utterly destitute of the grace of God, may receive the truth in the light of it and yet be a stranger to the love of it.

4. That he saw the vision of the Almighty, but not so as to be changed into the same image. He calls God the Most High, and the Almighty; no man could speak more honourably of him, nor seem to put a greater value upon his acquaintance with him, and yet he had no true fear of him, love to him, or faith in him, so far may a man go towards heaven, and yet come short.

II. Here is his prophecy concerning him that should be the crown and glory of his people Israel, who is,

1. David in the type, who not now, not quickly, but in process of time, should smite the corners of Moab. (Num_24:17), and take possession of Mount Seir, and under whom the forces of Israel should do valiantly, Num_24:18. This was fulfilled when David smote Moab, and measured them with a line, so that the Moabites became David' servants, 2Sa_8:2. And at the same time the Edomites likewise were brought into obedience to Israel, Num_24:14. But,

2. Our Lord Jesus, the promised Messiah, is chiefly pointed at in the antitype, and of him it is an illustrious prophecy; it was the will of God that notice should thus be given of his coming, a great while before, not only to the people of the Jews, but to other nations, because his gospel and kingdom were to extend themselves so far beyond the borders of the land of Israel. It is here foretold,

(1.) That while: “I shall see him, but not now; I do see him in vision, but at a very great distance, through the interposing space of 1500 years at least.” Or understand it thus: - Balaam, a wicked man, shall see Christ, but shall not see him nigh, nor see him as Job, who saw him as his Redeemer, and saw him for himself, Job_19:25, Job_19:27. When he comes in the clouds every eye shall see him, but many will see him (as the rich man in hell saw Abraham) afar off.

(2.) That he shall come out of Jacob, and Israel, as a star and a sceptre, the former denoting his glory and lustre, and the bright and morning star, the latter his power and authority; it is he that shall have dominion. Perhaps this prophecy of Balaam (one of the children of the east) concerning a star that should arise out of Jacob, as the indication of a sceptre arising in Israel, being preserved by a tradition of that country, gave occasion to the wise men, who were of the east too, upon the sight of an unusual star over the land of Judea, to enquire for him that was born king of the Jews, Mat_2:2.

(3.) That his kingdom shall be universal, and victorious over all opposition, which was typified by David's victories over Moab and Edom. But the Messiah shall destroy, or, as some read it, shall rule over, all the children of Seth. (Num_24:17), that is, all the children of men, who descend from Seth, the son of Adam, the descendants of the rest of Adam's sons being cut off by the deluge. Christ shall be king, not only of Jacob and Israel, but of all the world; so that all the children of Seth shall be either governed by his golden sceptre or dashed in pieces by his iron rod. He shall set up a universal rule, authority, and power, of his own, and shall put down all opposing rule, 1Co_15:24. He shall unwall all the children of Seth; so some read it. He shall take down all their defences and carnal confidences, so that they shall either admit his government or lie open to his judgments.

(4.) That his Israel shall do valiantly; the subjects of Christ, animated by his might, shall maintain a spiritual was with the powers of darkness, and be more than conquerors. The people that do know their God shall be strong, and do exploits, Dan_11:32.

III. Here is his prophecy concerning the Amalekites and Kenites, part of whose country, it is probable, he had now in view.

1. The Amalekites were now the chief of the nations (Num_24:20), therefore Agag was spoken of (Num_24:7) as an eminent prince, and they were the first that engaged Israel when they came out of Egypt; but the time will come when that nation, as great as it looks now, will be totally ruined and rooted out: His latter end shall be that he perish for ever. Here Balaam confirms that doom of Amalek which Moses had read (Exo_17:14, Exo_17:16), where God had sworn that he would have perpetual war with Amalek. Note, Those whom God is at war with will certainly perish for ever; for when God judges he will overcome.

2. The Kenites were now the securest of the nations; their situation was such as that nature was their engineer, and had strongly fortified them: “Thou puttest thy nest (like the eagle) in a rock, Num_24:21. Thou thinkest thyself safe, and yet the Kenites shall be wasted (Num_24:22) and gradually brought to decay, till they be carried away captive by the Assyrians,” which was done at the captivity of the ten tribes. Note, Bodies politic, like natural bodies, though of the strongest constitutions, will gradually decay, and come to ruin at last; even a nest in a rock will be no perpetual security.

IV. Here is a prophecy that looks as far forward as the Greeks and Romans, for theirs is supposed to be meant by the coast of Chittim, v. 24.

1. The introduction to this parable; this article of his prophecy is very observable (v. 23): Alas! who shall live when God doeth this? Here he acknowledges all the revolutions of states and kingdoms to be the Lord's doing: God doeth this; whoever are the instruments, he is the supreme director. But he speaks mournfully concerning them, and has a very melancholy prospect of these events: Who shall live? Either,

(1.) These events are so distant, and so far off to come, that it is hard to say who shall live till they come; but, whoever shall live to see them, there will be amazing turns. Or, (2.) They will be so dismal, and make such desolations, that scarcely any will escape or be left alive; who shall live when death rides in triumph? Rev_6:8. Those that live then will be as brands plucked out of the fire, and will have their lives given them as a prey. God fit us for the worst of times!

2. The prophecy itself is observable. Both Greece and Italy lie much upon the sea, and therefore their armies were sent forth mostly in ships. Now he seems here to foretell,

(2.) That the forces of the Grecians should humble and bring down the Assyrians, who were united with the Persians, which was fulfilled when the eastern country was overcome, or overrun rather, by Alexander.

(2.) That theirs and the Roman forces should afflict the Hebrews, or Jews, who were called the children of Eber; this was fulfilled in part when the Grecian empire was oppressive to the Jewish nation, but chiefly when the Roman empire ruined it and put a period to it. But,

(3.) That Chittim, that is, the Roman empire, in which the Grecian was at length swallowed up, should itself perish for ever, when the stone cut out of the mountain without hands shall consume all these kingdoms, and particularly the feet of iron and clay, Dan_2:34. Thus (says Dr. Lightfoot) Balaam, instead of cursing the church, curses Amalek the first, and Rome the last, enemy of the church. And so let all thy enemies perish, O Lord! ― Henry

[daniel1212av]

Num 24:25 -
At the close of this announcement Balaam and Balak departed from one another. “Balaam rose up, and went and turned towards his place” (i.e., set out on the way to his house); “and king Balak also went his way.” למקמו ישׁב does not mean, “he returned to his place,” into his home beyond the Euphrates (equivalent to אל־מקמו ישׁב), but merely “he turned towards his place” (both here and in Gen_18:33). That he really returned home, is not implied in the words themselves; and the question, whether he did so, must be determined from other circumstances. In the further course of the history, we learn that Balaam went to the Midianites, and advised them to seduce the Israelites to unfaithfulness to Jehovah, by tempting them to join in the worship of Peor (Num_31:16). He was still with them at the time when the Israelites engaged in the war of vengeance against that people, and was slain by the Israelites along with the five princes of Midian (Num_31:8; Jos_13:22). At the time when he fell into the hands of the Israelites, he no doubt made a full communication to the Israelitish general, or to Phinehas, who accompanied the army as priest, concerning his blessings and prophecies, probably in the hope of saving his life; though he failed to accomplish his end. ― K+D

(2 Pet 2:15)  "Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness;"

(Jude 1:11)  "Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core."

(Rev 2:14)  "But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication."