Numbers 22:1-14

The First Invitation Refused

v. 1. And the children of Israel set forward and pitched in the Plains of Moab on this side Jordan, on the eastern side, by Jericho, for these rich bottom-lands had formerly been a part of Moabitis and were still called by the name of their former owners.

v. 2. And Balak, the son of Zippor, saw all that Israel had done to the Amorites. The Moabites had not interfered with the children of Israel while the latter journeyed along their eastern border, but had even sold them bread and water, Deuteronomy 2:29. At the same time, they seem to have entertained the hope that the mighty nation of the Amorites would easily overcome the invaders. This expectation was now rudely shattered.

v. 3. And Moab was sore afraid of the people because they were many; and Moab was distressed, filled with a sickening terror even to the point of nausea, because of the children of Israel.

v. 4. And Moab said unto the elders of Midian, the two nations evidently being allies, Now shall this company lick up all that are round about us as the ox licketh up the grass of the field, for that is the impression which one receives, since cattle will sometimes crop off the grass to its very roots. The word carries with it the idea of complete destruction. And Balak, the son of Zippor, was king of the Moabites at that time, as Moses notes for the sake of historic accuracy and completeness.

v. 5. He sent messengers, therefore, as the sequel shows, at the suggestion of his Midianitish allies, who may have learned of Balaam's reputation on their journeys, unto Balaam, the son of Beor, to Pethor, which is by the river of the land of the children of his people, probably near the Euphrates, in Mesopotamia, to call him, saying. Behold, there is a people come out from Egypt; behold, they cover the face of the earth, and they abide over against me (note the variation of the same thought for the sake of emphasis);

v. 6. come now, therefore, I pray thee, curse me this people, afflict them with an evil which will render them powerless; for they are too mighty for me; peradventure I shall prevail, that we may smite them, and that I may drive them out of the land; for I wot (know) that he whom thou blessest is blessed, and he whom thou cursest is cursed. This was the reputation which Balaam had in all the surrounding countries, and this fact is noted in the message, in order to make Balaam willing to grant the request.

v. 7. And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand, for the rich presents were to induce Balaam to come all the more readily. And they came unto Balaam and spake unto him the words of Balak. Balaam was not a common wizard, indulging in cheap tricks and sleight-of-hand performances for the purpose of awing the multitude. He was, indeed, engaged in the business of divination, of soothsaying, but he knew also of the true God, for the tradition of the God of Abraham, of the true, living God, had been handed down in many branches of the family of Shem. That Balaam was well known among the Midianites of this section of Arabia (to be distinguished from the Midianites of the Sinaitic Peninsula) appears from the fact that he afterward gave the heathen the advice which plunged Israel into idolatry and immorality, and almost brought about their ruin, Numbers 31:16; Revelation 2:14.

v. 8. And he said unto them, Lodge here this night, and I will bring you word again, as the Lord shall speak unto me, for he knew that the God of Israel was the true God and feared to do anything contrary to His will. And the princes of Moab abode with Balaam. The false prophet was merely trying to put off the time when he must refuse, since he knew that the Lord would never consent to a curse upon His people, but also since the reward in the hands of the messengers was a powerful argument to his avaricious soul.

v. 9. And God came unto Balaam, He manifested Himself to him in some form, probably in a dream during the night, and said, What men are these with thee? The purpose of the searching question was to make Balaam realize the peril of his position in dealing with the messengers at all.

v. 10. And Balaam said unto God, Balak, the son of Zippor, king of Moab, hath sent unto me, saying,

v. 11. Behold, there is a people come out of Egypt which covereth the face of the earth; come now, curse me them; peradventure I shall be able to overcome them, and drive them out. Balaam was careful to tell the Lord the whole truth, since he feared His almighty power.

v. 12. And God said unto Balaam, Thou shalt not go with them'; thou shalt not curse the people, for they are blessed, and therefore all statements which were intended for curses would have no effect.

v. 13. And Balaam rose up in the morning and said unto the princes of Balak, Get you into your land; for the Lord refuseth to give me leave to go with you. This was a cunning way of putting it, for it withheld that part of God's message which might have broken off the negotiations definitely, and at the same time conveyed to the messengers of Balak the feeling of Balaam that personally he was not at all disinclined to come. The men undoubtedly understood the position and the inclination of Balaam, as the sequel shows.

v. 14. And the princes of Moab rose up; and they went unto Balak and said, Balaam refuseth to come with us, thus intimating that it was merely a greater reward which was needed to produce the desired effect. Note that the power of soothsaying and of its curses is not denied in this story, just as it is elsewhere recorded with gratitude that the Lord turned the curse into a blessing, Deuteronomy 23:5; Joshua 24:10; Micah 6:5; Nehemiah 13:2. With God's permission the power of witchcraft is very great and should not be made a subject of foolish jesting. Satan is a powerful spirit, and his tools in this world often do great damage.