Chapter 22

1 Balak’s first message for Balaam is refused. 15 His second message obtaineth him. 22 An angel would have slain him, if his ass had not saved him. 36 Balak entertaineth him.

1. The plains of Moab. The plains country had formerly belonged to the Moabites. Though the Amorites had conquered it (ch. 21:26), the country retained its original title. We are not told the month in which the children of Israel pitched their tents in the plains of Moab, but it is generally thought to have been near the end of the 40th year when they set out from the mountains of Pisgah, or Abarim (chs. 21:20; 33:48). The plain has an area of some 60 sq. mi.

On this side Jordan. That is, the east side, opposite Jericho. They did not cross the Jordan until Joshua took command (Joshua 3:1).

2. Balak. Meaning “ravager,” “devas tator,” from the root “to lay waste,” “to ravage.” He is mentioned again in Joshua 24:9; Micah 6:5; and in Judges 11:25 without reference to Balaam.

Zippor. Meaning “little bird.” The feminine form of the name is Zipporah, the name of Moses’ wife. The masculine form does not occur again in the OT unless Zophar (Job 2:11) is a variant spelling of the same name.

Had done to the Amorites. That is, to the Amorite (see on Gen. 10:16) kings Sihon and Og, the most powerful of the Canaanite rulers at the time (Deut. 3:8).

3. Moab was sore afraid. They were not aware of God’s command to Israel not to disturb them, and were therefore in dread of being dispossessed of their territory (cf. the attitude of the Egyptians in Ex. 1:12). The fear the Moabites now felt had been foretold (Ex. 15:15).

4. The elders of Midian. Moab and Midian were traditional enemies (Gen. 36:35), but were ready to unite against Israel. It seems that the “elders” were also called “kings” (Num. 31:8) and “princes”(Joshua 13:21). Among the peoples of the East men of age and experience are even today called “elders.” The Midianites were descendants of Abraham and Keturah (Gen. 25:2, 4), and were a pastoral people and itinerant traders (Gen. 37:28).

The grass of the field. Literally, “the greenness of the field,” meaning every trace of vegetation.

5. Sent messengers. Apparently sent by agreement with the Midianites (see v. 4).

Balaam. From a verb meaning “to swallow up,” “to engulf,” “to violently destroy.”

Pethor. Now definitely identified with Pitru, a short distance from the Euphrates, and to the south of Carchemish. This identification requires that “the river” must be the Euphrates (see Ex. 23:31; Joshua 24:2, 3, 14). According to Balaam’s own statement (Num. 23:7) he was from Aram, as the region of Upper Mesopotamia was known (see PP 438).

His people. Literally, “Amaw” (RSV), now definitely identified with the region of the Sajыr Valley, from an inscription on the statue of Idrimi. This valley is situated between Aleppo and Carchemish. The journey from Pitru (see above), a distance of some 400 mi., would require 2 weeks (see PP 438, 439).

A people. An organized nation that 40 years previously had spoiled Egypt and humbled Pharaoh.

Over against me. A constant threat of organized raiding parties. Such a situation naturally made the Moabites most apprehensive.

6. Curse me this people. Balak and his people were believers in the power of the sorcerer and his incantations. Magic, the black art, and devil possession are the natural accompaniments of idolatry.

Too mighty for me. Balak realized he needed more than human help to cope with the apparent power of Israel.

Is cursed. Balak was planning to destroy Israel but was afraid to attempt it in his own strength. He had heard of the effectiveness of Balaam’s powers. In ancient times blessing and cursing were both common, as by Noah (Gen. 9:25–27), Isaac (Gen. 27:27), Jacob (Gen. 49), Joshua (Joshua 6:26), and Elisha (2 Kings 2:24). Similarly, Goliath prefaced his combat with David by calling down the curse of his good upon the lad (1 Sam. 17:43). It is folly to seek to explain all the phenomena of heathen magic by assuming it to be merely trickery.

7. Rewards of divination. Moab and Midian were united in this scheme. The rewards of divination and intercession were looked upon as legitimate gain (see 1 Sam. 9:7, 8; 1 Kings 14:3; 2 Kings 8:8). From ancient times one would scarcely approach an eminent person without a present in one’s hand (Gen. 43:11, 25, 26; Mal. 1:8).

8. Bring you word. An apostate prophet plays with fire, in the hope of worldly gain. Balaam already knew of the Israelites and of God’s attitude toward them (PP 439).

The Lord. Literally, “Jehovah,” the sacred name for God. Many commentators find Balaam’s use of the word Jehovah most perplexing, for they regard him as a heathen soothsayer. The facts of the case are that Balaam was originally a true prophet of God who perverted his gifts for worldly gain (PP 439). Likewise, Melchizedek and Jethro (PP 136, 247) were representatives of the true God. Laban was a man who at least permitted family idols in his house, yet under certain circumstances God condescended to communicate with him (Gen. 31:19, 24, 30).

9. What men are these? This was not a question for information, for God knew all about them (see Gen. 3:10, 11). It was a disciplinary question designed to arouse Balaam to the dangers of the path upon which he was about to set his feet (see 1 Kings 19:9; Isa. 39:3, 4).

10. Balak. This implies that the stronger partner in the coalition was Balak, king of the Moabites, and that the Midianites were the weaker participants.

12. Thou shalt not. Balaam knew his duty (see on v. 8). He was greedy for gifts, but also knew his curses could not harm Israel.

They are blessed. No human being could reverse the blessing of God and turn it into a curse.

13. The Lord refuseth. Again Balaam uses the name Jehovah, as he did in v. 8. He neglects to inform the messengers of Balak that the children of Israel were blessed of God.

14. Balaam refuseth. The princes naturally misinterpreted Balaam’s motives (see on v. 13), and could not give Balak a true report. Too, the may not have been averse to placing the reason for the failure of their mission on Balaam.

15. Princes, more. A typical Oriental approach under such circumstances. Balak supposed that Balaam was holding out for greater respect, which might be shown by sending men of higher rank, and greater appreciation of his services, by an offer of greater rewards.

16. Let nothing. Literally, “do not hold back thyself.” The reflexive form of the verb implies that balak understood Balaam’s reluctance to be due to a desire for greater recognition and rewards.

I will promote thee. Literally, “honoring thee I will honor thee exceedingly” (see Dan. 2:6).

Whatsoever thou sayest. Not as to rewards, but as to corporation in securing Balak’s objective.

18 His house full. Compare the experience of the unnamed prophet in 1 Kings 13:8.

Silver and gold. A reflection of Balaam’s thoughts, now set on worldly wealth. Avarice was his besetting sin.

I cannot go beyond the word of the Lord my God. Literally, “Not am I able to pass by the mouth of Jehovah my God.” Such an expression implies personal acquaintance with the God of heaven.

Less or more. Literally, “a thing small or great,” meaning “anything at all” (see 1 Sam. 20:2; 22:15; 25:36). Balaam knew that God could control his actions, even though He could not control his thoughts.

19. Tarry ye. He dealt with them as with the first messengers.

That I may know. Balaam already knew what the Lord would say (see v. 12 and on v. 8). He was attempting to deal with God as though He were a weak man susceptible to a change of mind.

20. God came. The divine messenger is again the Almighty Himself.

If the men come. That is, if they called in the morning to hear his answer.

Rise up, and go. The Lord allowed the prophet to do that which he was determined to do. Balaam was not sincerely seeking God’s will, for he already knew what it was (v. 12). He was determined on his own course, and sought an appearance of permission.

The word. Balaam knew from this statement that he would not be allowed to curse Israel, and to set out with the messengers of Balak was to receive rich presents and go under false pretenses.

21. Saddled his ass. The ass was then commonly used by people of all ranks, particularly for short distances. Camels were used for longer journeys. She-asses are designated in the Hebrew of Judges 5:10 and 2 Kings 4:22, but the he-ass is spoken of more often (Ex. 4:20; Joshua 15:18; 1 Sam. 25:20; 2 Sam. 16:2; 17:23; etc.) In a number of instances in the OT the saddling of an ass is connected with tragedy (2 Sam. 17:23; 1 Kings 2:40; 13:13).

22. God’s anger. In v. 12 God had made known His mind to Balaam. In v. 20 the Lord allowed him to go. This was merely a permissive directive, based not on God’s will but on Balaam’s self-will. Had the prophet desired God’s will the words recorded in v. 12 would have settled the matter. But when a man is rebellious at heart God may permit him to follow his desires and suffer the consequences (see Ps. 81:11, 12; Hosea 4:17).

Balaam is an example of a prophet who prostitutes his calling, seeking to make gain of his divine gift. Accordingly, we read of the “doctrine of Balaam” (Rev. 2:14), the “error of Balaam” (Jude 11), and the “way of Balaam” (2 Peter 2:15).

The angel of the Lord. This often refers to Christ (Ex. 3:2, 14; 23:20, 23; 32:34; PP 311, 366), though it is not always certain that this is so (see Heb. 1:14; PP 67). Here it would seem to be Christ (PP 366; cf. Ex. 23:20).

Stood in the way. Literally, “placed himself in the way.”

Adversary. Heb. sЊatan, “adversary,” or “enemy.” Inasmuch as Satan is the great enemy of God and man he came to be called, literally, “the adversary,” or Satan (1 Chron. 21:1; Job 1:6; Zech. 3:1). Jehovah stood in Balaam’s path as an adversary, not so much because the prophet was determined to follow his own path to destruction, but rather because he was settinghimself up as an opponent of God’s chosen people. The word “Satan,” a transliteration of the Hebrew term, is regarded as equivalent in significance and import to the NT word the “devil.” He is the enemy of men’s souls, bent on their eternal destruction.

His two servants were with him. No mention is made of the prince of Balak being with Balaam. These messengers, men of rank with large gifts in their hands and the promise of more (vs. 15–17), were upset because Balaam had not immediately agreed to accompany them. Anticipating another refusal, they had already set out on their journey back home (PP 441). Balaam was seeking to catch up with them, and thus particularly annoyed at any delay. The two servants do not enter into the picture, even to the extent of assisting their master to control his ass.

23. The ass saw. The two servants were apparently as blind as their master. The Lord opened the eyes of the ass as He did her mouth shortly after.

His sword drawn. Literally, “a weapon of attack,” from the verb “to attack,” “to smite down” (see Joshua 5:13).

The ass turned aside. There would be fences enclosing the vineyards, but not the fields.

24. A wall. On his journey through the cultivated countryside, the prophet arrives at an enclosed place between two vineyards, a wall on each side with a part between.

25. Thrust herself. By forcibly pressing her body close to the wall the ass is able to get past the angel, who again takes up another position ahead.

Crushed Balaam’s foot. In seeking to brush past the angel the ass violently scrapes Balaam’s foot between her body and the wall.

26. No way. The ass could not turn either to the right or to the left, nor was she able to turn around to beat a hasty retreat.

27. She fell down. The ass realized the hopelessness of the situation. The prophet, blinded by avarice and anger, could only see stubbornness in her conduct.

28. The Lord opened. The only other instance recorded in the Bible of a creature speaking is that of the serpent in Gen. 3.

29. Mocked me. Literally, “played with me like a child,” that is, treated me capriciously and made a plaything of me. The same verb is translated in Judges 19:25 and in 1 Sam. 31:4 as “abuse,” in Job 16:15 as “defiled,” and in Ps. 141:4 as “to practice” wicked works.

Now would I kill thee. The insincerity of the prophet was exposed. He was setting himself forth as able to destroy a nation by his incantations, yet was helpless to kill his ass. A man could scarcely be more blind than not to feel surprised that an ass should converse with him.

30. Since I was thine. Literally, “from thy existence,” that is “ever since you began to ride.”

Was I ever wont? “Is this the way I usually act?” The peculiar behavior of the she-ass should have been enough to impress Balaam that something was wrong, for she had never behaved perversely before.

31. The eyes of Balaam. Compare the experience of Elisha’s servant (2 Kings 6:17).

He saw the angel. Balaam lacked spiritual sight. His two servants apparently saw nothing. Compare the experience of Paul’s companions (Acts 9:7).

Bowed down his head. Not in true repentance for his evil designs, but through abject fear.

32. Perverse. Literally, “reckless.” The idea is that Balaam was undertaking a journey on the basis of his stubbornness, and not in harmony with God’s will.

33. I had slain thee. The prophet owed his life to the ass he had savagely beaten. The spirit that controlled Balaam was fully evident in his conduct.

Saved her alive. God would have preserved the ass even if He had slain Balaam. Obedience is a virtue in God’s sight. Compare the experience of another disobedient prophet’s ass (1 Kings 13:24).

34. I have sinned. Perhaps he had in mind his senseless beating of the ass as much as his determined pursuit of the gifts of Balak.

If it displease thee. He knew that the journey was permitted only because of his stubbornness.

35. Go with the men. Compare v. 20,where the same permission was first given, and where God again is identified with the speaker.

36. He went out. Balak went out with a large retinue of chiefs and dignitaries to honor the prophet who, it was hoped, would free the country from fears of invasion.

A city of Moab. Compare ch. 21:15. Ar may be the city here designated.

In the border. Sihon, king of the Amorites, had conquered the land of the Moabites as far as the Arnon. Balak went to the very frontier of his territory to meet the prophet.

37. Earnestly send. A compliment to Balaam, in that Balak did not seek to hide or minimize his anxiety.

Promote thee to honour? See v. 17; ch. 24:11.

38. God putteth in my mouth. Balaam intimates to Balak that he is under restrictions however much he may regret it (see Num. 23:5, 12, 16; 1 Kings 22:14).

Kirjath-huzoth. Literally, “the city of streets.” The site is unknown. Some commentators identify it with Kirjathaim (ch. 32:37).

40. Balak offered. In all probability a sacrificial feast to honor Balaam and make for a propitious beginning of operations. Balak thus demonstrated his joy that the prophet had arrived in safety (cf. 1 Sam. 9:23, 24).

41. On the morrow. Literally, “in the morning.”

The high places of Baal. Literally, “Bamoth-baal,” probably identical with Bamoth in ch. 21:19. The name indicates that it was a heathen sanctuary. It is possible that Balak had the idea that Balaam’s curse would be more effective if he saw the Israelites as he cursed them.

The utmost part. It may be that Balaam was able to see the whole of the camp, or, perhaps, only the portions nearest to the hill on which he stood. It is not clear which is intended.

Ellen G. White comments

1-41PP 438-444

1-4PP 438

5, 6 PP 439

7     PP 438

8     PP 439

11-193T 73

12, 13  PP 439

14-20PP 440

20-25PP 441

26-29PP 442

31   SC 26

31-33PP 442

34   5T 637

34-38PP 443

41   PP 444