Numbers 22
Irwin1 on this side. That is, on the eastern side; over against Jericho.
5. Pethor. Pethor has been identified with the Pitru of the cuneiform inscriptions. It was on the west bank of the Euphrates, a few miles south of Carchemish. (See Sayce: The Higher Criticism and the Monuments, p. 274.)—the land, etc. Either Balaam’s native land, or the land of the people of Balak, who, as a Moabite, was a descendant of Terah.
6. I wot (know). Under the delusion that the gods could be influenced by charms, magical incantations, etc., Balak, regarding Jehovah as merely the national god of the Israelites, hoped that His favour and protection might be turned from them by means of Balaam’s malediction.
8 the Lord. “One of the main lessons in Balaam’s history,” says F. W. Robertson, “must ever be, to trace how it is that men who would
19 what the Lord will say to me more. Balaam tampers with temptation against the convictions of conscience; professing deference for Divine authority, yet hankering after the “wages of unrighteousness”; an example of the danger and uselessness of attempting to compromise the claims of God and Mammon. What could be more offensive to God than to desire permission to disobey God’s command?
20 if the men come, etc. Rather, “Since the men are come”; implying that such was actually the case,—go with them. The prohibition of the journey in the first instance had respect to its avowed and sole object, the cursing of Israel (see vers. 6, 11, 12). Here, while Balaam is permitted to go, the design of the journey is again expressly forbidden; though he doubtless hoped that, having got leave to go, he should in some way gain his own ends.
22 the angel. Some have taken this to be a vision presented to Balaam’s mind, in a “trance,” like that described in xxiv. 3, 4, 15, 16. Others have supposed that the cries of the ass (sensitive to the angel’s presence) shaped themselves to the prophet’s consciousness into articulate sounds. But “the point of greatest importance is to believe that God dealt with this man, opposed his perverse will by gracious influences and unexpected protests” (R. A. Watson: Expositor’s Bible).
24 a path of the vineyards. The roads in Palestine and many Eastern countries are unenclosed, except when they pass between the fences of gardens or vineyards.
35. Go with the men. Balaam was evidently going with the secret hope that he might succeed in cursing Israel, and so gratify Balak, and obtain his rewards. As, however, God designed that Balaam not only should not curse, but should bless, he is commanded to proceed on his journey.
38 that shall I speak. Implying probably that he must do so if God requires it; and so in xxiv. 13. Accordingly the future tense is translated by “must” in xxiii. 12, 26.
40 offered. Or, “killed”; making a great feast.
41 it came to pass on the morrow, etc. Balaam on the morrow addresses himself to his task; in the hope of attaining his wishes, he is conducted by Balak from one height to another, commanding views of the camp of Israel, and has recourse to sacrifices and the customary rites of superstition. But, prompted by a Divine prophetic inspiration, he is constrained three several times, and with increasing emphasis, in spite of Balak’s remonstrances, to pronounce a blessing, instead of a curse, upon the favoured people (xxii. 41; xxiii.; xxiv. 1-9). Balak gives vent to his rage in word and gesture (10, 11); but Balaam concludes his prophecy by announcing the signal triumphs awaiting Israel, and the complete destruction of their heathen foes (12-25).
Baal. This was the name of the chief Syrian and Phoenician deity, which represented the sun and the vivifying powers of nature. It bore among the Moabites the name Baal-Poor, and its worship here, as at Babylon, was exceedingly obscene. Balaam’s expectation that sacrifices offered at such a place could propitiate Jehovah shows how much superstition may be mixed with some knowledge of the true God.