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Balak Summons Balaam to Curse Israel

The Israelites set out, and camped in the plains of Moab across the Jordan from Jericho. ²Now Balak son of Zippor saw all that Israel had done to the Amorites. ³Moab was in great dread of the people, because they were so numerous; Moab was overcome with fear of the people of Israel. ⁴And Moab said to the elders of Midian, “This horde will now lick up all that is around us, as an ox licks up the grass of the field.” Now Balak son of Zippor was king of Moab at that time. ⁵He sent messengers to Balaam son of Beor at Pethor, which is on the Euphrates, in the land of Amaw, to summon him, saying, “A people has come out of Egypt; they have spread over the face of the earth, and they have settled next to me. ⁶Come now, curse this people for me, since they are stronger than I; perhaps I shall be able to defeat them and drive them from the land; for I know that whomever you bless is blessed, and whomever you curse is cursed.”

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. ⁸He said to them, “Stay here tonight, and I will bring back word to you, just as the L ord speaks to me”; so the officials of Moab stayed with Balaam. ⁹God came to Balaam and said, “Who are these men with you?” ¹⁰Balaam said to God, “King Balak son of Zippor of Moab, has sent me this message: ¹¹‘A people has come out of Egypt and has spread over the face of the earth; now come, curse them for me; perhaps I shall be able to fight against them and drive them out.’ ” ¹²God said to Balaam, “You shall not go with them; you shall not curse the people, for they are blessed.” ¹³So Balaam rose in the morning, and said to the officials of Balak, “Go to your own land, for the L ord has refused to let me go with you.” ¹⁴So the officials of Moab rose and went to Balak, and said, “Balaam refuses to come with us.”

¹⁵ Once again Balak sent officials, more numerous and more distinguished than these. ¹⁶They came to Balaam and said to him, “Thus says Balak son of Zippor: ‘Do not let anything hinder you from coming to me; ¹⁷for I will surely do you great honor, and whatever you say to me I will do; come, curse this people for me.’ ” ¹⁸But Balaam replied to the servants of Balak, “Although Balak were to give me his house full of silver and gold, I could not go beyond the command of the L ord my God, to do less or more. ¹⁹You remain here, as the others did, so that I may learn what more the L ord may say to me.” ²⁰That night God came to Balaam and said to him, “If the men have come to summon you, get up and go with them; but do only what I tell you to do.” ²¹So Balaam got up in the morning, saddled his donkey, and went with the officials of Moab.

Balaam, the Donkey, and the Angel

²² God’s anger was kindled because he was going, and the angel of the L ord took his stand in the road as his adversary. Now he was riding on the donkey, and his two servants were with him. ²³The donkey saw the angel of the L ord standing in the road, with a drawn sword in his hand; so the donkey turned off the road, and went into the field; and Balaam struck the donkey, to turn it back onto the road. ²⁴Then the angel of the L ord stood in a narrow path between the vineyards, with a wall on either side. ²⁵When the donkey saw the angel of the L ord, it scraped against the wall, and scraped Balaam’s foot against the wall; so he struck it again. ²⁶Then the angel of the L ord went ahead, and stood in a narrow place, where there was no way to turn either to the right or to the left. ²⁷When the donkey saw the angel of the L ord, it lay down under Balaam; and Balaam’s anger was kindled, and he struck the donkey with his staff. ²⁸Then the L ord opened the mouth of the donkey, and it said to Balaam, “What have I done to you, that you have struck me these three times?” ²⁹Balaam said to the donkey, “Because you have made a fool of me! I wish I had a sword in my hand! I would kill you right now!” ³⁰But the donkey said to Balaam, “Am I not your donkey, which you have ridden all your life to this day? Have I been in the habit of treating you this way?” And he said, “No.”

³¹ Then the L ord opened the eyes of Balaam, and he saw the angel of the L ord standing in the road, with his drawn sword in his hand; and he bowed down, falling on his face. ³²The angel of the L ord said to him, “Why have you struck your donkey these three times? I have come out as an adversary, because your way is perverse before me. ³³The donkey saw me, and turned away from me these three times. If it had not turned away from me, surely just now I would have killed you and let it live.” ³⁴Then Balaam said to the angel of the L ord, “I have sinned, for I did not know that you were standing in the road to oppose me. Now therefore, if it is displeasing to you, I will return home.” ³⁵The angel of the L ord said to Balaam, “Go with the men; but speak only what I tell you to speak.” So Balaam went on with the officials of Balak.

³⁶ When Balak heard that Balaam had come, he went out to meet him at Ir-moab, on the boundary formed by the Arnon, at the farthest point of the boundary. ³⁷Balak said to Balaam, “Did I not send to summon you? Why did you not come to me? Am I not able to honor you?” ³⁸Balaam said to Balak, “I have come to you now, but do I have power to say just anything? The word God puts in my mouth, that is what I must say.” ³⁹Then Balaam went with Balak, and they came to Kiriath-huzoth. ⁴⁰Balak sacrificed oxen and sheep, and sent them to Balaam and to the officials who were with him.

Balaam’s First Oracle

⁴¹ On the next day Balak took Balaam and brought him up to Bamoth-baal; and from there he could see part of the people of Israel.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

5. He sent messengers therefore unto Balaam. This passage shews us, like many others, that the errors wherein Satan entangles unbelievers are derived from good principles. The modesty of king Balak appears to be worthy of praise, in that, conscious of his own weakness, and placing no confidence in human aid, he sets about imploring the help of God. For this is our only safe refuge, although earthly aids may fail us, still to maintain our courage, and to rely upon God, who is all-sufficient in Himself, and independent of external means. Thus far, then, Balak acts rightly, for he seeks nothing more than to conciliate God’s favor, nor places his confidence of victory in anything but God’s good-will; but, when he seeks for God amiss by circuitous ways, he departs far from Him. And this is a common error with all hypocrites and unbelievers, that, whilst they aspire after God, they wander into indirect paths of their own. Balak desires Divine deliverance from his danger; but the means are of his own device, when he would purchase incantations from a mercenary prophet; thus it is, that he binds down God, and subjects Him to his own inventions. He knows, he says, that the power of blessing and cursing appertained to Balaam; but, whence arose this persuasion, unless, ¹⁴²¹⁴² “Si ce n’est qu’en prenant a la volee le titre vain de Prophete sans son effet, il separe Dieu de soy-mesme, ou le veust couper par pieces?” unless it be that, laying hold at random of the empty title of Prophet without its essence, he separates God from himself, and would cut him in pieces? — Fr. by catching at the more empty name of Prophet, he separates God from Himself? He ought first to have inquired what the will of God was, and to have addressed prayer in earnest faith to Him, in order to propitiate Him; whereas, omitting the main thing, he is satisfied with a mere venal blessing. We gather, therefore, from his anxiety to obtain peace and pardon from God, that there was some seed of religion implanted in his mind. The reverence which he pays to the Prophet is also a sign of his piety. But that he desires to win over God by his own vain inventions is a proof of foolish superstition; and that he seeks to lay Him under obligation to himself, of impious pride. ¹⁴³¹⁴³ “D’un orgueil diabolique; “of diabolical arrogance. — Fr.

I know not how it came into the mind of the Chaldee interpreter to suppose that Pether was on the banks of the Euphrates; nor is it probable that (Balaam) was fetched from so great a distance. Neither would his celebrity have extended from so distant a place to these nations. I am persuaded that it is the proper name of a place, because the termination of the word Petorah does not admit of its being an epithet, such as “the soothsayer,” as Jerome has rendered it. Although, however, the country is not specified, it is probably gathered from the context that Balaam was a Midianite; and for this reason I conceive the Midianites were sought in alliance, in order that they might gain over their fellow-countrymen.

It is a poor exposition of what follows in verse 7, that they had “the divinations in their hand,” ¹⁴⁴¹⁴⁴ A.V. “The rewards of divination;” Ainsworth says, “So Targum Jonathan expoundeth it, The fruits of divination sealed in their hand; and thus Besorah, i.e., good tidings, is used for the reward of good tidings, in 2 Samuel 4:10.” “Non raro Hebraei rem ponunt pro pretio rei; ut Exodus 21:10, humiliatio, i.e., pretium pudicitiae.” — Bonfrerius in Poole. to refer it to the art of divination, or even that they were accompanied by those who were skillful in the same science. It is more simple to interpret it of their commission, as though Moses said that the messengers were instructed as to what they sought of Balaam, viz., that he should curse the people of Israel, for there is no absurdity in supposing that Moses again repeats what he had related in the preceding verse. Still, I am not indisposed to accept the view which others take, viz., that they took with them the reward or price of divination, for there have been in all ages hireling prophets who made a sale of their revelations; and since even amongst the Israelites many impostors thus set themselves up for hire, this abuse had much vogue (among them.) Hence it was that Saul and his servant hesitated to go to Samuel, because they had not any gift at hand to offer him, until the servant replied that he had the fourth part of a shekel of silver, as if Samuel set up his prophecies for sale, as was commonly the case. (1 Samuel 9:7, 8.) Ezekiel, indeed, charges the false prophets with this, that they sold themselves for a trifling bribe.

¹⁴² “Si ce n’est qu’en prenant a la volee le titre vain de Prophete sans son effet, il separe Dieu de soy-mesme, ou le veust couper par pieces?” unless it be that, laying hold at random of the empty title of Prophet without its essence, he separates God from himself, and would cut him in pieces? — Fr.

¹⁴³ “D’un orgueil diabolique; “of diabolical arrogance. — Fr.

¹⁴⁴ A.V. “The rewards of divination;” Ainsworth says, “So Targum Jonathan expoundeth it, The fruits of divination sealed in their hand; and thus Besorah, i.e., good tidings, is used for the reward of good tidings, in 2 Samuel 4:10.” “Non raro Hebraei rem ponunt pro pretio rei; ut Exodus 21:10, humiliatio, i.e., pretium pudicitiae.” — Bonfrerius in Poole.