Chapter Twenty-Two
Balak Seeks Help from Balaam
The next three chapters involve three main characters: God, Balaam and Balak. We are introduced to a “prophet for profit,” Balaam, who is believed to be a diviner by the new king of Moab, Balak. Perhaps for good reason, as Balak advises Balaam about his own reputation, “For I know that he whom you bless is blessed, and he whom you curse is cursed.” (Numbers 22:6b), Balak is rightfully concerned about the advancing Israelites and desires to find a way to weaken them before they have to do battle with them. So, forming a quick alliance with the Midianites, they obtain enough money to hire Balaam to curse the Israelites, or at least they think they are.
22:1 Then the people of Israel set out and camped in the plains of Moab beyond the Jordan at Jericho. 2 And Balak the son of Zippor saw all that Israel had done to the Amorites. 3 And Moab was in great dread of the people, because they were many. Moab was overcome with fear of the people of Israel. 4 And Moab said to the elders of Midian, “This horde will now lick up all that is around us, as the ox licks up the grass of the field.” So Balak the son of Zippor, who was king of Moab at that time, 5 sent messengers to Balaam the son of Beor at Pethor, which is near the River in the land of the people of Amaw, to call him, saying, “Behold, a people has come out of Egypt. They cover the face of the earth, and they are dwelling opposite me. 6 Come now, curse this people for me, since they are too mighty for me. Perhaps I shall be able to defeat them and drive them from the land, for I know that he whom you bless is blessed, and he whom you curse is cursed.”
The phrase “beyond the Jordan” can be found in several locations in the Bible (see Genesis 50:10-11; Numbers 32:32; 34:15; 35:14; Deuteronomy 1:1, 5; 3:8, 20, 25; 4:41, 46-47; 11:30; Joshua 1:14-15; 2:10; 5:1; 7:7; 9:1, 10; 12:1; 13:8, 27, 32; 14:3; 18:7; 20:8; Judges 5:17; 10:8; 1 Samuel 31:7; 1 Chronicles 6:78; 12:37; Isaiah 9:1), referring to the opposite side of the Jordan River, but not from the perspective of the location of the story’s current location. In each use of the phrase, it always refers to the east side, namely across the river from the primary segment of the Promised Land. Even though Israel will occupy land on both sides, including the east side of the Jordan, the river serves as a border, an entryway into the Promised Land, as one heads towards Jerusalem.[1]
The people of Israel next went to and camped across the river from the town of Jericho in the plains of Moab (remember they were not allowed to enter the Promised Land at this time, so they could not cross the Jordan). Balak, the new king of Moab, after seeing how the Israelites had defeated the Amorites (who had previously defeated the Moabites), and how the people of Moab were in great fear of the Israelites, realized that he needed to do something very quickly. The reference to the Midian elders is generally interpreted as leaders of a people group that had not yet formed a monarchy (which explains the use of the word elders and not royalty), and that may have been ruled by the Moabite king at this time. The concern was mutual to both the Midianites and the Moabites, as Israel posed a potential danger to them both.
Balak sent messengers to Balaam at Pethor which was near the Euphrates River in Mesopotamia. The word ‘Amaw’ (Hebrew ‘ǎm’)[2] may not be a location name, the Hebrew “ě’·rěṣ benê ǎm’ hû” could be translated, “land of the sons of his people” (NASB), in other words, his native land. However, some believe that the text could be a reference to the city of Ammon. The message brought to Balaam was a request to immediately come and curse a people that is too strong for them to otherwise battle. As pointed out earlier, Balaam’s reputation identified him as one who can bless and anyone blessed by him is indeed blessed, and anyone who is cursed by him is cursed. But what these leaders did not know is that Balaam did not possess the power, it was from God.
22:7 So the elders of Moab and the elders of Midian departed with the fees for divination in their hand. And they came to Balaam and gave him Balak’s message. 8 And he said to them, “Lodge here tonight, and I will bring back word to you, as the LORD speaks to me.” So the princes of Moab stayed with Balaam. 9 And God came to Balaam and said, “Who are these men with you?” 10 And Balaam said to God, “Balak the son of Zippor, king of Moab, has sent to me, saying, 11 ‘Behold, a people has come out of Egypt, and it covers the face of the earth. Now come, curse them for me. Perhaps I shall be able to fight against them and drive them out.’ ” 12 God said to Balaam, “You shall not go with them. You shall not curse the people, for they are blessed.” 13 So Balaam rose in the morning and said to the princes of Balak, “Go to your own land, for the LORD has refused to let me go with you.” 14 So the princes of Moab rose and went to Balak and said, “Balaam refuses to come with us.”
The messengers, consisting of both Moabite and Midian elders, headed out to find Balaam to give him Balak’s message. When they arrive, Balaam invites them to stay as he inquires with YHWH. God tells Balaam that he is not to go back with them to curse the Israelites as they are blessed by Him. The next day Balaam tells the messengers that he cannot go with them. The messengers (now referred to as ‘princes’, Hebrew word ‘śǎr’[3] can also be an officer, chief, etc.) return to Moab and tell Balak that Balaam refuses to come.
22:15 Once again Balak sent princes, more in number and more honorable than these. 16 And they came to Balaam and said to him, “Thus says Balak the son of Zippor: ‘Let nothing hinder you from coming to me, 17 for I will surely do you great honor, and whatever you say to me I will do. Come, curse this people for me.’ ” 18 But Balaam answered and said to the servants of Balak, “Though Balak were to give me his house full of silver and gold, I could not go beyond the command of the LORD my God to do less or more. 19 So you, too, please stay here tonight, that I may know what more the LORD will say to me.” 20 And God came to Balaam at night and said to him, “If the men have come to call you, rise, go with them; but only do what I tell you.” 21 So Balaam rose in the morning and saddled his donkey and went with the princes of Moab.
Not accepting ‘no’ as an answer, Balak persists and sends the messengers back, except this time in greater number and higher ranking. Even though the message included the promise of great honor and wealth, Balaam let them know that regardless of the incentive, that he had to obey YHWH. He invited them to stay the night as he inquired once again what to do from God. This time YHWH allowed him to travel back with them, with one exception, that he was to only do as God tells him to do. Balaam saddled his donkey in the morning and went with the messengers back to Moab.
Considerations
Balaam is another Biblical character, like the royal priest Melchizedek that Abraham met (see Genesis 14:17-24), that seemingly appears with no background connecting them to God. But we need to remember that even though the Bible walks us through the story about God and His people He is involved, and to some degree, interacts with life going on elsewhere in the world, especially as it might influence the main theme of the Bible. Both Melchizedek and Balaam had significant influence with the people of God.
In this chapter we can see that Balaam is a non-Israelite prophet (spokesman) for the true God, note the use of the tetragrammaton (God’s name, YHWH) in the text above. Although he will later be identified as one who practiced divination (see Joshua 13:22), here he is used by God as a prophet. Regardless of intent or ability, God will not allow him to curse Israel. Every time he tries to curse, a blessing is given instead.
So why is he known as a prophet for profit? His true nature emerges when he tells Balak, after several attempts to curse Israel, a way to weaken and ultimately punish Israel without employing a curse; by seducing the men of Israel with Midianite women which lead them to the practice of worshiping Baal of Peor (see Numbers 25:1-9). This became known as “the way of Balaam” (see 2 Peter 2:15; Jude 1:11; Revelation 2:14). The issue of idolatry continued to be a serious problem for the Israelites. Although most would not call it idolatry today, the lure of alternate religions and beliefs can still hold back a person from knowing and accepting God’s plan of salvation.
Balaam’s Donkey Talks and Then has an Encounter with an Angel
22:22 But God’s anger was kindled because he went, and the angel of the LORD took his stand in the way as his adversary. Now he was riding on the donkey, and his two servants were with him. 23 And the donkey saw the angel of the LORD standing in the road, with a drawn sword in his hand. And the donkey turned aside out of the road and went into the field. And Balaam struck the donkey, to turn her into the road. 24 Then the angel of the LORD stood in a narrow path between the vineyards, with a wall on either side. 25 And when the donkey saw the angel of the LORD, she pushed against the wall and pressed Balaam’s foot against the wall. So he struck her again. 26 Then the angel of the LORD went ahead and stood in a narrow place, where there was no way to turn either to the right or to the left. 27 When the donkey saw the angel of the LORD, she lay down under Balaam. And Balaam’s anger was kindled, and he struck the donkey with his staff. 28 Then the LORD opened the mouth of the donkey, and she said to Balaam, “What have I done to you, that you have struck me these three times?” 29 And Balaam said to the donkey, “Because you have made a fool of me. I wish I had a sword in my hand, for then I would kill you.” 30 And the donkey said to Balaam, “Am I not your donkey, on which you have ridden all your life long to this day? Is it my habit to treat you this way?” And he said, “No.”
It is difficult to understand why God gave permission to Balaam to go to Moab with the messengers and then apparently change His mind. One thing we need to understand as readers is that God does not change His mind, as He knows all things past, present, and future. Balaam was initially told no because the people were blessed, and that condition had not changed. It is clear that Balaam wanted the money the Moabites and Midianites were offering. When they came back Balaam asked again, knowing that the conditions have not changed, but he asked anyway. Perhaps somewhat akin to a child asking their parents for something that was originally denied and then later, after asking again, was given permission but only after acceptable parameters were established. God could have said no again, but He didn’t. Like the child who got their way, Balaam goes to Moab with the hope of being paid well.
God now angered that Balaam doesn’t seem to care about serving Him, or perhaps is so blinded by the money doesn’t care about Israel or those things important to God, sends an angel to remind him. The angel is referred to as, “the angel of the LORD,” a title that is often considered a Christophany.[4] The donkey sees the angel with a sword in his hand directly in front of them on the path, so the donkey veers off the path. Balaam strikes the donkey in an attempt to get the animal back on the path. Then the angel moves ahead to being in the middle of a narrow passage between two vineyard walls. So, the donkey once again moves to the side to avoid the angel, pressing Balaam’s foot into one of the walls, and Balaam again strikes the donkey. The angel moves ahead again, this time to a spot that is impassible and the donkey, seeing the angel, stops and lowers down to the ground. Balaam now angry at the donkey struck the donkey one more time with his staff.
God then opened the mouth of the donkey, allowing the donkey to speak to Balaam. The donkey immediately asks him, “What have I done to you, that you have struck me these three times?” (Verse 28) It is safe to assume donkeys did not often talk to people in the Old Testament, it is interesting to note that Balaam doesn’t stop and ask how his donkey is now talking to him, he proceeds to respond with an answer to the donkey’s question. He said that he felt embarrassed, made a fool of by the donkey’s actions, and then adds that if he had a sword in his hand, he would have killed the donkey. Then the donkey sensibly asks him, was that his normal behavior, had he made a habit of treating him like that? Balaam answered, No.
22:31 Then the LORD opened the eyes of Balaam, and he saw the angel of the LORD standing in the way, with his drawn sword in his hand. And he bowed down and fell on his face. 32 And the angel of the LORD said to him, “Why have you struck your donkey these three times? Behold, I have come out to oppose you because your way is perverse before me. 33 The donkey saw me and turned aside before me these three times. If she had not turned aside from me, surely just now I would have killed you and let her live.” 34 Then Balaam said to the angel of the LORD, “I have sinned, for I did not know that you stood in the road against me. Now therefore, if it is evil in your sight, I will turn back.” 35 And the angel of the LORD said to Balaam, “Go with the men, but speak only the word that I tell you.” So Balaam went on with the princes of Balak.
God then opened the eyes of Balaam, so that he too could see the angel standing in front of them with a sword in his hand. Now seeing the angel, he immediately bows down and falls on his face (note that since the angel did not admonish him in falling prostrate before him, He likely was a Christophany). The angel asks Balaam why he struck the donkey three times and then explains why he is there; the angel was sent to oppose Balaam’s trip to Moab, as his action was perverse before him (another clue it was a Christophany). The Hebrew word ‘yā-rǎṭ’[5] means to be reckless, without care or concern about any danger. The angel further explains that the donkey saw him and turned away from him, otherwise he would have killed Balaam and let the donkey live; the donkey saved Balaam’s life.
Balaam then proclaims he had sinned, but only admitting to not knowing that the angel was standing in the way, not the motivation for the trip. He offers to turn back, but the angel tells Balaam to continue but is warned to speak only what he is told to say. So, Balaam continued on with the messengers from Balak.
22:36 When Balak heard that Balaam had come, he went out to meet him at the city of Moab, on the border formed by the Arnon, at the extremity of the border. 37 And Balak said to Balaam, “Did I not send to you to call you? Why did you not come to me? Am I not able to honor you?” 38 Balaam said to Balak, “Behold, I have come to you! Have I now any power of my own to speak anything? The word that God puts in my mouth, that must I speak.” 39 Then Balaam went with Balak, and they came to Kiriath-huzoth. 40 And Balak sacrificed oxen and sheep, and sent for Balaam and for the princes who were with him. 41 And in the morning Balak took Balaam and brought him up to Bamoth-baal, and from there he saw a fraction of the people.
Balak comes to greet Balaam upon his arrival to the city of Moab on the border by the Arnon River. He immediately complains, asking why he didn’t come when he was first called. Balaam exclaimed that he was there now, but iterates what he told his messengers previously, that he can only speak what God puts in his mouth. Note that he did not use God’s name here (YHWH), only the term for God, perhaps Balak misunderstood the reference and took Balaam to Kiriath-huzoth (an unknown location) to sacrifice oxen and sheep and then to Bamoth-baal (meaning “high places of Baal”) representing distasteful pagan gods. However, it is likely that Balaam was attempting to please both the True God and the false gods of Balak, a compromise that didn’t work and could never work.
Considerations
Baal and Those Cities Hyphenated with Baal
The Bible references several pagan gods, but none of them as frequent as Ba’al[6] (or Baal). The term has many meanings and, depending on the language and context, many uses. For example, it can mean ‘lord’,[7] referring to a husband, owner, ruler, etc. and would be translated as such (see examples in Exodus 21:28; 22:8; Isaiah 16:8). There is some indication that the word can also be used as generic reference to a god, which may account for some cities appending their city name with that as a suffix (such as Bamoth-baal in verse 41 above) as some cities were named after various pagan gods. In most of those cities, however, it was a way to honor Ba’al, the masculine proper name given to the Canaanite god of fertility. The female counterpart was Asherah.[8] Both of these false deities had several names and variations, depending on the culture and language. The concept of fertility was probably the highest concern for most that lived in this time period, as fertility of livestock and fields were vital for survival. The need for good weather and rain for crops, etc. Plus, fertility was important to have large families, which is why many of the pagan rituals involved sexual intercourse. The worship of these gods and goddesses was often offered at specially constructed worship centers usually built in high places (for a few examples see Leviticus 26:30; Numbers 33:52; 1 Kings 3:2-4; 11:7; 12:31-32; 2 Kings 21:3).
What does it mean to compromise? It is generally defined as either the settling of a dispute by making concessions or the acceptance of lower standards. In the Bible God makes it clear that His Word is not to be compromised, meaning it is to be studied, understood, and implemented by those that accept God as being the True God. To do something different or add something different, such as Balaam trying to do as God says but, at the same time, in addition do something to appease a different god, that would be a compromise. The problem is God does not allow compromise (see Deuteronomy 4:2; Joshua 24:15; 1 Kings 18:21; Psalms 119:1-4, 10, 128; John 8:47; 10:27; Revelation 22:18-19).[9]
Sadly, compromises have become a regular occurrence in many Christian lives today. For example, some believe in evolution (compromising creation), some embrace new-age philosophy (compromising their faith in God), while others get involved with structured rituals (compromising the nature of God). These are only a few examples. There is no substitute for studying the Word of God and recognizing for ourselves the truth and being willing to reject previous improper teaching, presuppositions, and erroneous thinking if they are contrary to the Bible (see Matthew 6:24; Mark 4:18-19; Colossians 2:8; 2 Timothy 2:26; Hebrews 3:12; 1 John 2:16-19). Jesus did all the work for salvation, one hundred percent, and mankind is only fooling themselves if they think they need to do something more.
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[1] See also commentary under Genesis 50:10-11.
[2] Strong’s Hebrew 5971.
[3] Strong’s Hebrew 8269.
[4] See commentaries under Genesis 16:7 and Exodus 3:2.
[5] Strong’s Hebrew 3399.
[6] Strong’s Hebrew 1168.
[7] Strong gave the word a separate number when not used as a proper noun, Strong’s Hebrew 1167.
[8] See commentary under Exodus 34:13-14.
[9] See also Considerations under Genesis 1:1 and the commentary under Genesis 12:14-15.