Then the Israelites traveled on
This phrase indicates the continuation of the Israelites' journey through the wilderness, a journey that began with their exodus from Egypt. This movement is part of their 40-year period of wandering due to their disobedience and lack of faith, as recorded in earlier chapters of Numbers. The journey is a fulfillment of God's promise to bring them to the Promised Land, a central theme in the Pentateuch.

and camped in the plains of Moab
The plains of Moab are located east of the Jordan River, opposite Jericho. This area is significant as it represents the final staging ground before the Israelites enter the Promised Land. Moab was a region inhabited by the descendants of Lot, Abraham's nephew, which adds a layer of historical and familial complexity to the Israelites' presence there. The Moabites, while related to the Israelites, often had contentious relations with them, as seen in the subsequent chapters.

near the Jordan
The Jordan River is a critical geographical marker in the biblical narrative. It serves as the boundary between the wilderness and the Promised Land. The Israelites' proximity to the Jordan signifies their imminent transition from wanderers to settlers. The Jordan River will later be the site of significant events, such as the miraculous crossing led by Joshua and the baptism of Jesus by John the Baptist, symbolizing new beginnings and divine intervention.

across from Jericho
Jericho is one of the oldest inhabited cities in the world and is strategically located near the Jordan River. Its mention here foreshadows the upcoming conquest of Canaan, beginning with the famous battle of Jericho, where the walls fell after the Israelites marched around them for seven days. This event, recorded in the book of Joshua, demonstrates God's power and faithfulness in delivering the land to His people. Jericho's location also highlights the strategic and military challenges the Israelites will face as they enter the land promised to them by God.

Now Balak son of Zippor
Balak was the king of Moab during the time of Israel's wilderness wanderings. His name means "devastator" or "waster," which may reflect his role or reputation. The mention of his father, Zippor, provides a genealogical context, which was important in ancient cultures for establishing legitimacy and authority. Moab was a nation descended from Lot, Abraham's nephew, which adds a layer of complexity to their relationship with Israel. The Moabites were often in conflict with Israel, as seen in other biblical accounts.

saw all that Israel had done to the Amorites
The Amorites were a powerful group of people living in Canaan and surrounding regions. Israel's victory over the Amorites, led by King Sihon and King Og, was significant because these kings were formidable opponents. This victory demonstrated God's power and favor towards Israel, instilling fear in surrounding nations. The Amorites' defeat is recounted in Numbers 21, where Israel, under God's guidance, conquered their lands. This event foreshadows the eventual conquest of Canaan and serves as a testament to God's promises to Israel. Balak's observation of these events likely caused him great concern, prompting his subsequent actions to seek Balaam's help to curse Israel.

and Moab was terrified of the people
The Moabites, descendants of Lot, were historically related to the Israelites but often found themselves in conflict with them. The fear of Moab is rooted in the recent victories of the Israelites over the Amorites, as recorded in the preceding chapters. This fear is not just a military concern but also a spiritual one, as the Moabites were aware of the divine favor upon Israel. The terror of Moab reflects the fulfillment of God's promise to make Israel a formidable nation (Genesis 12:2).

because they were numerous.
The Israelites' large numbers were a sign of God's blessing and fulfillment of His promise to Abraham to make his descendants as numerous as the stars (Genesis 15:5). This numerical strength was intimidating to surrounding nations, who saw it as a potential threat to their own security and resources. The census in Numbers 1 and 26 highlights the vast population of Israel, emphasizing their growth during the wilderness period.

Indeed, Moab dreaded the Israelites.
The dread of Moab is not merely a fear of military defeat but also an existential threat to their way of life and religious practices. The Moabites worshiped Chemosh, and the presence of a monotheistic people with a powerful God challenged their beliefs. This dread foreshadows the spiritual battles that Israel would face in maintaining their covenant identity amidst pagan nations. The Moabites' fear also sets the stage for the subsequent narrative involving Balaam, where spiritual warfare is waged through curses and blessings.

So the Moabites said to the elders of Midian
The Moabites and Midianites were neighboring tribes with a history of both conflict and cooperation. The Moabites, descendants of Lot, and the Midianites, descendants of Abraham through Keturah, shared a common ancestry but often found themselves in opposition to Israel. This alliance reflects a common ancient Near Eastern practice where tribes would unite against a perceived common threat. The elders of Midian were likely influential leaders, suggesting a formal diplomatic engagement between the two groups.

“This horde will devour everything around us, as an ox licks up the grass of the field.”
The imagery of an ox licking up grass is a vivid metaphor for total consumption and destruction. This reflects the Moabites' fear of the Israelites, who had recently defeated the Amorites. The comparison to an ox, a common agricultural animal, emphasizes the thoroughness and inevitability of the threat. This fear is rooted in the Israelites' growing reputation as a powerful force, as seen in their victories over other nations, which is documented in the preceding chapters of Numbers.

Since Balak son of Zippor was king of Moab at that time
Balak, the son of Zippor, is introduced as the reigning monarch of Moab. His leadership is significant in the narrative, as he seeks to counter the perceived threat of Israel through unconventional means, namely hiring Balaam to curse them. The mention of his lineage, "son of Zippor," is typical of biblical genealogical references, establishing his legitimacy and authority. Balak's actions set the stage for the subsequent events involving Balaam, which highlight themes of divine sovereignty and the futility of opposing God's will.

he sent messengers to summon Balaam son of Beor at Pethor
Balak, the king of Moab, sends messengers to Balaam, a well-known diviner. Balaam's reputation as a seer and his ability to bless or curse were recognized across the region. Pethor, identified with a location near the Euphrates River, suggests Balaam's influence extended far beyond local boundaries. This reflects the ancient Near Eastern practice of consulting diviners for guidance and intervention in political and military matters.

which is by the Euphrates in the land of his people
The Euphrates River was a significant geographical landmark in the ancient world, often associated with fertility and prosperity. Balaam's origin from this region indicates a connection to Mesopotamian culture, known for its rich tradition of divination and astrology. This background provides insight into Balaam's practices and the expectations Balak had of him.

“Behold, a people has come out of Egypt,” said Balak.
Balak refers to the Israelites, who had recently been delivered from slavery in Egypt. This historical context highlights the fear and anxiety among the neighboring nations as the Israelites approached the Promised Land. The miraculous exodus from Egypt was well-known, and Balak's statement underscores the perceived threat posed by the Israelites' presence.

“They cover the face of the land and have settled next to me.”
Balak's description of the Israelites as covering the land emphasizes their large numbers and the potential impact on the region's resources and security. The phrase suggests a sense of urgency and desperation, as Balak seeks to protect his kingdom from what he perceives as an imminent threat. This situation sets the stage for the unfolding narrative, where divine intervention and the sovereignty of God over human affairs become central themes.

So please come now and put a curse on this people
This request is made by Balak, the king of Moab, to Balaam, a diviner. The Moabites were descendants of Lot and had a history of conflict with Israel. The act of cursing was believed to invoke supernatural power to harm or weaken an enemy. In ancient Near Eastern culture, words were considered powerful, and a curse was thought to have tangible effects. This reflects the belief in the power of spoken words, a theme seen throughout Scripture, such as in Genesis 12:3, where God promises to bless those who bless Abraham and curse those who curse him.

because they are too mighty for me
The Israelites, having recently defeated the Amorites, were seen as a formidable force. Balak's fear highlights the fulfillment of God's promise to make Israel a great nation (Genesis 12:2). The Moabites' fear also underscores the reputation of Israel's God, who had delivered them from Egypt and sustained them in the wilderness. This fear is reminiscent of Rahab's words in Joshua 2:9-11, where she acknowledges the dread that Israel's God instilled in the hearts of their enemies.

Perhaps I may be able to defeat them and drive them out of the land
Balak's hope to drive Israel out reflects the territorial conflicts common in the ancient Near East. The land was a critical resource, and control over it was essential for survival and prosperity. This desire to expel Israel contrasts with God's promise to give the land of Canaan to the descendants of Abraham, Isaac, and Jacob (Genesis 15:18-21). The struggle for the land is a recurring theme in the Old Testament, symbolizing the broader spiritual battle between God's people and the forces opposed to His purposes.

for I know that those you bless are blessed, and those you curse are cursed
Balak acknowledges Balaam's reputation as a powerful seer whose blessings and curses are effective. This reflects the belief in the efficacy of prophetic words, a concept seen in the patriarchal blessings in Genesis, such as Isaac's blessing of Jacob (Genesis 27). The statement also echoes God's promise to Abraham in Genesis 12:3, indicating a recognition, albeit misguided, of the divine principle that God's chosen people are under His protection. This phrase foreshadows the ultimate futility of Balak's plan, as God's blessing on Israel cannot be overturned by human schemes.

The elders of Moab and Midian departed
This phrase highlights the collaboration between Moab and Midian, two distinct groups with a common interest in opposing Israel. Historically, Moab and Midian were neighboring tribes often in conflict with Israel. Their alliance here underscores the perceived threat of the Israelites. The elders' involvement indicates the seriousness of the situation, as elders were respected leaders and decision-makers within their communities.

with the fees for divination in hand.
Divination was a common practice in the ancient Near East, used to seek guidance from the gods. The mention of fees suggests a formal transaction, indicating that Balaam was a professional diviner. This practice was condemned in Israelite law (Deuteronomy 18:10-12), highlighting the contrast between Israel's faith in Yahweh and the pagan practices of surrounding nations. The fees also imply the expectation of a favorable outcome, as diviners were often paid to pronounce blessings or curses.

They came to Balaam
Balaam was a well-known figure, likely a non-Israelite prophet or seer, whose reputation extended across the region. His name appears in other ancient texts, suggesting he was a historical figure. Balaam's role in this narrative is complex, as he is both a conduit for God's messages and a participant in pagan practices. His story illustrates the tension between divine sovereignty and human free will.

and relayed to him the words of Balak.
Balak, the king of Moab, was deeply concerned about the Israelites' presence and sought supernatural intervention. By sending a message through the elders, Balak demonstrates his desperation and belief in the power of curses. This act of communication sets the stage for the unfolding drama, where God's will ultimately prevails over human schemes. The narrative foreshadows the theme of God's protection over Israel, as seen in other scriptures like Psalm 121:7-8.

Spend the night here,
Balaam's invitation for the messengers to stay the night indicates a customary practice in the ancient Near East, where hospitality was a significant cultural value. This phrase suggests a pause for reflection and consultation, highlighting the importance of seeking divine guidance before making decisions. It also sets the stage for Balaam's interaction with God, emphasizing the need for patience and discernment in spiritual matters.

Balaam replied,
Balaam, a non-Israelite prophet, is a complex figure in the biblical narrative. His role as a diviner is acknowledged, yet his actions and motivations are scrutinized throughout the story. This phrase introduces Balaam's response, which is pivotal in understanding his character and the unfolding events. His reply reflects his awareness of the spiritual realm and his willingness to engage with the divine, despite his later actions that reveal conflicting loyalties.

and I will give you the answer that the LORD speaks to me.
Balaam's statement underscores the importance of divine revelation in decision-making. The use of "the LORD" (Yahweh) indicates that Balaam recognizes the God of Israel as the ultimate authority, despite his pagan background. This phrase highlights the theme of God's sovereignty and the necessity of aligning human actions with divine will. It also foreshadows the tension between Balaam's desire for personal gain and his obligation to convey God's message accurately.

So the princes of Moab stayed with Balaam.
The presence of the Moabite princes signifies the political and spiritual stakes involved in Balaam's decision. Moab, a neighboring nation of Israel, sought to curse Israel through Balaam, reflecting the historical enmity between the two peoples. This phrase illustrates the intersection of political intrigue and spiritual warfare, as the Moabite leaders await a pronouncement that could alter the balance of power. It also serves as a reminder of the broader narrative of God's protection over Israel, despite external threats.

Then God came to Balaam
This phrase indicates a divine encounter, emphasizing God's active involvement in the events of the narrative. Balaam, a non-Israelite prophet, is approached by God, highlighting God's sovereignty over all nations and peoples. This encounter underscores the theme that God can use anyone to fulfill His purposes, regardless of their background. Theologically, it reflects the idea that God communicates His will directly, even to those outside the covenant community of Israel. This moment is pivotal, as it sets the stage for the unfolding events where Balaam's actions will be influenced by divine intervention.

and asked, “Who are these men with you?”
God's question to Balaam serves multiple purposes. It is not due to a lack of knowledge, as God is omniscient, but rather to prompt Balaam to reflect on his associations and intentions. This question can be seen as a test of Balaam's discernment and loyalty. In the broader biblical context, similar divine inquiries are used to provoke self-examination and confession, as seen in Genesis 3:9 when God asks Adam, "Where are you?" The presence of these men, sent by Balak, king of Moab, represents a temptation for Balaam to act against God's will for personal gain. This interaction foreshadows the tension between divine command and human ambition that will characterize Balaam's story.

And Balaam said to God
Balaam, a non-Israelite prophet, is depicted as having direct communication with God, which is significant given his pagan background. This interaction highlights God's sovereignty and ability to use anyone to fulfill His purposes. Balaam's role as a prophet, despite his questionable motives, underscores the theme that God can speak through unexpected means. This phrase also sets the stage for the unfolding narrative where God’s will is revealed through Balaam, despite his initial intentions.

Balak son of Zippor
Balak, the king of Moab, is introduced as the instigator of the events that follow. His lineage, as the son of Zippor, situates him within the Moabite context, a people descended from Lot (Genesis 19:37). The Moabites were often in conflict with Israel, and Balak's fear of the Israelites' growing power prompts him to seek Balaam's help. This reflects the historical tensions between Israel and its neighbors and sets the stage for the spiritual battle that ensues.

king of Moab
Moab was a region east of the Dead Sea, and its king, Balak, represents the political and military threat to Israel. The Moabites' fear of Israel is rooted in the Israelites' recent victories over the Amorites, as recorded earlier in Numbers. This geopolitical context emphasizes the perceived threat Israel posed to surrounding nations and highlights the broader narrative of Israel's journey to the Promised Land.

sent me this message
Balak's message to Balaam is a plea for help against Israel, whom he perceives as a formidable threat. This request for Balaam to curse Israel reflects the ancient belief in the power of spoken blessings and curses, a common practice in Near Eastern cultures. The narrative that follows demonstrates God's protection over Israel, as He prevents Balaam from cursing His chosen people. This phrase introduces the central conflict of the story, where divine intervention overrides human intentions.

Behold, a people has come out of Egypt
This phrase refers to the Israelites, who had been delivered from slavery in Egypt by God's mighty hand. The Exodus is a foundational event in Israel's history, symbolizing God's power and faithfulness. The mention of Egypt highlights the miraculous nature of their deliverance and the fulfillment of God's promise to Abraham (Genesis 15:13-14). The Israelites' journey from Egypt to the Promised Land is a central narrative in the Pentateuch, illustrating themes of redemption and covenant.

and they cover the face of the land
This imagery suggests the vast number of Israelites, emphasizing their growth from a small family into a great nation, as promised to Abraham (Genesis 12:2). The phrase also conveys a sense of threat to the surrounding nations, as the Israelites' presence is overwhelming. This fulfills God's promise to make Israel numerous (Genesis 22:17) and foreshadows their eventual settlement in Canaan.

Now come and put a curse on them for me
Balak, the king of Moab, seeks to employ Balaam, a diviner, to curse the Israelites. In the ancient Near East, blessings and curses were believed to have real power, often invoked by deities or through intermediaries. This reflects the spiritual warfare aspect of Israel's journey, as they face opposition not only physically but also spiritually. The request for a curse highlights the fear and desperation of Moab in the face of Israel's advance.

Perhaps I may be able to fight against them and drive them away
Balak's hope is that a curse will weaken the Israelites, making them vulnerable to military defeat. This reflects the common belief in the power of spoken words and divine intervention in battles. Historically, the Moabites were descendants of Lot (Genesis 19:37), and their fear of Israel's God-driven success underscores the tension between Israel and its neighbors. This also prefigures the spiritual battles believers face, relying on God's strength rather than human means.

But God said to Balaam
In this passage, God directly communicates with Balaam, a non-Israelite prophet. This interaction highlights God's sovereignty and ability to use individuals outside of Israel for His purposes. Balaam's story is unique as it shows God's control over all nations and peoples, not just Israel. This phrase sets the stage for the unfolding narrative where God intervenes in human affairs to protect His chosen people.

Do not go with them.
God's command to Balaam is clear and direct, prohibiting him from accompanying the Moabite messengers. This instruction underscores the importance of obedience to God's will, a recurring theme throughout Scripture. The command also reflects God's protective nature over Israel, ensuring that Balaam does not align himself with those who intend harm against His people. This directive can be seen as a test of Balaam's allegiance and willingness to submit to God's authority.

You are not to curse this people,
The prohibition against cursing Israel is significant, as it demonstrates God's covenantal relationship with His people. Cursing in the ancient Near Eastern context was believed to have real power, and God's intervention prevents any potential spiritual harm. This phrase also reflects the broader biblical theme of God's blessing and protection over Israel, as seen in His promises to Abraham in Genesis 12:3, where God declares that those who bless Israel will be blessed, and those who curse Israel will be cursed.

for they are blessed.
God's declaration that Israel is blessed is rooted in His covenant with Abraham, Isaac, and Jacob. This blessing is not based on Israel's merit but on God's faithfulness and promises. The concept of blessing is central to the biblical narrative, often associated with God's favor, provision, and protection. This statement reaffirms Israel's unique status as God's chosen people and foreshadows the ultimate blessing through Jesus Christ, a descendant of Israel, who brings salvation to all nations.

So Balaam got up the next morning
Balaam's actions indicate promptness and obedience to the divine message he received. In the ancient Near Eastern context, morning was often a time for significant decisions and actions, as seen in Genesis 22:3 when Abraham rose early to obey God's command. This reflects a sense of urgency and importance in responding to divine instructions.

and said to Balak’s princes,
The mention of "Balak's princes" highlights the political and diplomatic nature of the mission. Balak, the king of Moab, had sent these princes to secure Balaam's services to curse Israel. This reflects the historical context where kings often sought spiritual oracles to gain advantage in conflicts, as seen in 1 Kings 22 with King Ahab consulting prophets.

“Go back to your homeland,
Balaam's directive for the princes to return home signifies a rejection of their mission. This phrase underscores the geographical distance between Moab and Balaam's location, possibly in Mesopotamia, indicating the seriousness of the journey and the importance of the task they were sent to accomplish.

because the LORD has refused to let me go with you.”
Here, "the LORD" refers to Yahweh, the God of Israel, indicating Balaam's recognition of the true God despite his pagan background. This refusal highlights God's sovereignty and protection over Israel, as seen throughout the Old Testament, such as in Genesis 12:3 where God promises to bless those who bless Abraham's descendants and curse those who curse them. This also foreshadows the ultimate futility of opposing God's plans, a theme echoed in the New Testament in Acts 5:39.

And the princes of Moab arose
The "princes of Moab" refers to the leaders or officials sent by Balak, the king of Moab. Moab was a nation located east of the Dead Sea, often in conflict with Israel. The Moabites were descendants of Lot, Abraham's nephew, which adds a layer of complexity to their interactions with Israel. The act of arising indicates their readiness to return, possibly with a sense of urgency or disappointment.

returned to Balak
Balak, the king of Moab, was deeply concerned about the Israelites' presence near his territory. Historically, Moab was a region known for its fertile land and strategic location. Balak's fear was rooted in the Israelites' recent victories over other nations, which he perceived as a direct threat. The return to Balak signifies the failure of their mission to secure Balaam's services, which was crucial for Balak's plan to curse Israel.

and said, “Balaam refused to come with us.”
Balaam was a well-known prophet or diviner from Pethor, near the Euphrates River. His reputation for effective blessings and curses was recognized across the region. The refusal to come with the Moabite princes highlights Balaam's initial resistance, which is significant given his later actions. This refusal can be seen as a moment of integrity or divine intervention, as God had instructed Balaam not to curse Israel. This phrase sets the stage for the unfolding narrative where Balaam's motivations and the sovereignty of God are further explored.

Then Balak sent other princes
Balak, the king of Moab, is responding to the refusal of Balaam to come and curse Israel. This action shows Balak's determination and desperation to protect his kingdom from the Israelites, who were advancing through the region. The sending of additional princes indicates a strategic move to persuade Balaam, highlighting the importance Balak placed on securing Balaam's services. This reflects the ancient Near Eastern practice of using divination and curses in warfare, as seen in other historical texts.

more numerous
The increase in the number of princes signifies an escalation in Balak's efforts. In the ancient world, the number of emissaries could reflect the importance of the mission. By sending more princes, Balak is attempting to impress upon Balaam the seriousness of his request. This also suggests that Balak is willing to invest more resources to achieve his goal, indicating the perceived threat of the Israelites.

and more distinguished
The distinction of the princes implies that they were of higher rank or status than the previous messengers. This could be seen as an attempt to flatter or pressure Balaam into compliance. In the cultural context, sending more honorable representatives would be a sign of respect and urgency. This mirrors the biblical theme of God using the humble and lowly, as seen in the contrast between worldly honor and divine purpose.

than the first messengers
The comparison to the first group of messengers highlights Balak's increasing desperation. The initial refusal by Balaam did not deter Balak; instead, it prompted him to intensify his efforts. This persistence can be seen as a parallel to the spiritual battles believers face, where the enemy may increase efforts to lead them astray. It also foreshadows the eventual outcome where God's will prevails despite human schemes.

They came to Balaam and said,
This phrase introduces the messengers sent by Balak, king of Moab, to Balaam, a non-Israelite prophet. Balaam's reputation as a seer was well-known, and Balak sought his services to curse the Israelites. This reflects the ancient Near Eastern practice of seeking divine intervention through prophets or seers. The act of sending messengers indicates the seriousness of Balak's request and the importance of Balaam's role in the unfolding events.

“This is what Balak son of Zippor says:
Balak, the king of Moab, is identified here as the son of Zippor, which helps to historically situate him within the Moabite lineage. The Moabites were descendants of Lot, Abraham's nephew, and often had contentious relations with Israel. Balak's fear of the Israelites, who were encamped on the plains of Moab, prompted him to seek supernatural means to protect his kingdom. This reflects the political and military tensions of the time, as well as the belief in the power of spoken curses and blessings.

‘Please let nothing hinder you from coming to me,
Balak's plea underscores the urgency and desperation of his request. He is willing to overcome any obstacles to secure Balaam's presence, indicating the high stakes involved. This reflects the belief in the efficacy of curses and blessings in the ancient world, where words were seen as powerful tools that could influence events and outcomes. The phrase also highlights the theme of divine sovereignty, as ultimately, it is God who controls the outcome, despite human intentions.

for I will honor you richly
This phrase reflects the ancient Near Eastern practice of offering substantial rewards for services rendered, especially those involving spiritual or supernatural intervention. In the context of Numbers 22, Balak, the king of Moab, is attempting to persuade Balaam, a prophet, to curse the Israelites. The promise of riches indicates the high value placed on Balaam's perceived ability to influence divine will. This mirrors other biblical instances where wealth is used as a means of persuasion, such as in Genesis 24:53, where Abraham's servant offers gifts to Rebekah's family. Theologically, this highlights the tension between material wealth and spiritual integrity, a theme echoed in the New Testament, particularly in Matthew 6:24, where Jesus teaches about serving God versus money.

and do whatever you say.
Balak's willingness to comply with Balaam's demands underscores the desperation and fear he feels towards the advancing Israelites. This phrase suggests a carte blanche offer, indicating Balak's belief in Balaam's power to alter the course of events through cursing. Historically, this reflects the ancient belief in the power of spoken words and blessings or curses, a concept seen throughout the Old Testament, such as in Genesis 27, where Isaac's blessing of Jacob is irrevocable. This also foreshadows the New Testament understanding of the power of words, as seen in James 3:5-10, which discusses the tongue's potential for both blessing and cursing.

So please come
Balak's plea for Balaam to come physically to Moab highlights the importance of presence in ancient rituals and ceremonies. The act of coming signifies commitment and the seriousness of the request. Geographically, this involves a journey from Pethor, near the Euphrates River, to Moab, indicating the lengths Balak is willing to go to secure Balaam's services. This journey can be seen as a parallel to the spiritual journey of obedience and faith, as seen in the calling of Abraham in Genesis 12:1-4.

and put a curse on this people for me!’”
The request to curse the Israelites is rooted in the belief that spoken curses could invoke divine displeasure and bring about misfortune. This reflects the cultural and religious practices of the time, where words were believed to have tangible effects. Theologically, this request is significant because it contrasts with God's covenantal promises to Israel, as seen in Genesis 12:3, where God promises to bless those who bless Abraham's descendants and curse those who curse them. This sets the stage for the unfolding narrative where God intervenes to prevent Balaam from cursing Israel, demonstrating His sovereignty and faithfulness to His promises. This also serves as a type of Christ, who, in the New Testament, is seen as the ultimate fulfillment of God's promises and the one who blesses rather than curses, as seen in Galatians 3:13-14.

But Balaam replied to the servants of Balak
Balaam, a non-Israelite prophet, is approached by the servants of Balak, the king of Moab. This interaction highlights the tension between the Moabites and the Israelites, who were encamped nearby. Balaam's reputation as a seer was known, and Balak sought his services to curse Israel. This reflects the ancient Near Eastern belief in the power of spoken blessings and curses.

“If Balak were to give me his house full of silver and gold
Balaam emphasizes the magnitude of the bribe by mentioning a house full of silver and gold. This hyperbolic statement underscores the wealth Balak was willing to offer, reflecting the high stakes involved. In the ancient world, wealth was often measured in precious metals, and such a statement indicates the seriousness of Balak's request.

I could not do anything small or great
Balaam acknowledges his limitations, indicating that his abilities are not autonomous but subject to divine authority. This phrase suggests that Balaam recognizes a higher power governing his actions, which is significant given his role as a pagan prophet. It also implies that no matter the size of the task, he is bound by divine constraints.

to go beyond the command of the LORD my God
Here, Balaam refers to the LORD (Yahweh) as "my God," which is notable given his non-Israelite background. This suggests a recognition of Yahweh's supreme authority, even over other deities. The phrase underscores the biblical theme of God's sovereignty and the futility of opposing His will. It also foreshadows the eventual blessing of Israel, despite Balak's intentions. This acknowledgment of divine command aligns with the broader biblical narrative of God's control over all nations and peoples.

So now, please stay here overnight as the others did
This phrase indicates a continuation of the narrative where Balaam, a non-Israelite prophet, is approached by Balak's messengers. The request to "stay here overnight" suggests a customary practice of seeking divine guidance through dreams or night-time revelations, a common practice in ancient Near Eastern cultures. The mention of "as the others did" refers to the previous group of messengers sent by Balak, highlighting the persistence of Balak's request and the importance of the matter at hand.

that I may find out what else the LORD has to tell me.
Balaam's desire to "find out what else the LORD has to tell me" underscores his recognition of the authority of the LORD, the God of Israel, despite his own pagan background. This reflects the biblical theme of God's sovereignty over all nations and peoples. The phrase suggests that Balaam is aware of the need for further divine instruction, indicating a process of revelation that is not yet complete. This moment foreshadows the unfolding of God's will, which ultimately leads to Balaam's blessing of Israel instead of cursing them, as Balak desired. This aligns with the broader biblical narrative where God's purposes prevail despite human intentions, and it also prefigures the ultimate blessing through Jesus Christ, who fulfills God's promises to Israel and the nations.

That night God came to Balaam and said,
This phrase indicates divine intervention and communication. In the biblical narrative, God often communicates through dreams or visions at night, as seen with figures like Jacob (Genesis 28:12) and Joseph (Genesis 37:5). Balaam, though a non-Israelite prophet, receives a direct message from God, highlighting God's sovereignty over all nations and peoples. This encounter underscores the theme of God's control over events and His ability to use even those outside the covenant community for His purposes.

Since these men have come to summon you,
The men referred to are the emissaries of Balak, king of Moab, who sought Balaam's services to curse the Israelites. This reflects the historical context of the Israelites' journey to the Promised Land and the fear they instilled in surrounding nations. The Moabites, descendants of Lot (Genesis 19:37), were historically related to Israel but often in conflict with them. The summoning of Balaam, a renowned seer, indicates the seriousness of Balak's intent and the perceived threat of Israel.

get up and go with them,
God permits Balaam to accompany the Moabite officials, which may seem contradictory to His earlier command not to go (Numbers 22:12). This reflects a biblical theme where God allows human free will to operate within His sovereign plan. It also sets the stage for the unfolding narrative where Balaam's intentions and God's ultimate purpose will be revealed. The command to "get up" signifies readiness and obedience, a common biblical motif when God calls individuals to action.

but you must only do what I tell you.
This condition emphasizes God's control over the situation and Balaam's role as a mouthpiece for divine will. It foreshadows the events where Balaam, despite his own inclinations, can only pronounce blessings over Israel (Numbers 23-24). This directive highlights the biblical principle that true prophecy is not subject to human manipulation but is a revelation of God's will. It also prefigures the New Testament understanding of Jesus as the ultimate prophet who speaks only what the Father commands (John 12:49-50).

So in the morning
This phrase indicates the beginning of a new day, often symbolizing new opportunities or challenges in biblical narratives. Morning is frequently a time of divine encounters or significant actions, as seen in Genesis 22:3 when Abraham rises early to obey God's command. It suggests readiness and determination in Balaam's actions.

Balaam got up
Balaam, a non-Israelite prophet, is a complex figure who appears in the narrative as someone who hears from God but is also swayed by material gain. His rising signifies his decision to proceed with the journey, despite previous divine warnings. This action reflects human agency and the tension between divine will and personal ambition.

saddled his donkey
The act of saddling a donkey is practical, indicating preparation for travel. Donkeys were common means of transportation in the ancient Near East, used by people of various social standings. This detail emphasizes Balaam's intent to journey, aligning with cultural practices of the time. The donkey later becomes a significant character in the narrative, highlighting themes of divine intervention and revelation.

and went with the princes of Moab
The princes of Moab represent the political and spiritual opposition to Israel. Moab, located east of the Dead Sea, was often in conflict with Israel. Balaam's association with these princes underscores the tension between following God's command and succumbing to external pressures. This alliance foreshadows the ensuing conflict and divine intervention, as seen in the broader narrative of Numbers 22-24. The Moabites' fear of Israel's growing power sets the stage for Balaam's journey and the subsequent oracles.

Then God’s anger was kindled because Balaam was going along
This phrase indicates divine displeasure with Balaam's actions. Although God initially permitted Balaam to go with Balak's messengers, Balaam's intentions were not aligned with God's will. This reflects the biblical principle that God examines the heart (1 Samuel 16:7). Balaam's journey symbolizes a conflict between divine will and human ambition, highlighting the importance of obedience to God over personal gain.

and the angel of the LORD stood in the road to oppose him
The "angel of the LORD" is often seen as a theophany, a manifestation of God Himself, which underscores the seriousness of the situation. This divine intervention serves as a warning and a barrier to prevent Balaam from proceeding with his misguided mission. The angel's presence signifies God's active role in guiding and correcting His people, similar to other biblical instances where God intervenes directly, such as with Abraham (Genesis 22:11) and Joshua (Joshua 5:13-15).

Balaam was riding his donkey
The donkey, a common mode of transportation in ancient times, becomes a key player in this narrative. The use of a donkey, a humble and lowly animal, contrasts with Balaam's status as a renowned prophet. This scenario foreshadows the New Testament account of Jesus entering Jerusalem on a donkey (Matthew 21:1-11), symbolizing humility and peace. The donkey's role in the story also emphasizes that God can use any means to accomplish His purposes and communicate His message.

and his two servants were with him
The presence of Balaam's servants highlights the social and cultural norms of the time, where individuals of Balaam's stature would travel with attendants. This detail also serves to authenticate the narrative, providing witnesses to the events that unfold. The servants' presence underscores the public nature of Balaam's journey and the subsequent divine encounter, ensuring that the account of God's intervention would be known and shared.

When the donkey saw the angel of the LORD standing in the road with a drawn sword in his hand
This phrase introduces a supernatural encounter where the donkey perceives the angel of the LORD, a divine messenger often associated with God's direct intervention. The "angel of the LORD" is a significant figure in the Old Testament, appearing in various narratives such as Genesis 16:7-13 and Exodus 3:2. The drawn sword signifies impending judgment or divine action, as seen in Joshua 5:13-15. The donkey's ability to see the angel, while Balaam cannot, highlights the theme of spiritual blindness and insight, emphasizing that God can use any means to reveal His will.

she turned off the path and went into a field
The donkey's deviation from the path symbolizes a departure from the intended course, reflecting Balaam's own spiritual misdirection. In biblical literature, the "path" often represents the way of righteousness or God's will (Psalm 119:105). The field may symbolize a place of safety or refuge, contrasting with the danger posed by the angel. This action underscores the theme of divine intervention and protection, even through unexpected means.

So Balaam beat her to return her to the path
Balaam's reaction to beat the donkey reveals his frustration and lack of spiritual perception. This act of violence contrasts with the donkey's discernment and obedience to divine warning. Balaam's insistence on returning to the path reflects his determination to pursue his own agenda, despite divine opposition. This moment foreshadows Balaam's eventual realization of God's sovereignty and serves as a reminder of the consequences of resisting divine guidance. The narrative invites reflection on the importance of humility and openness to God's direction, as further explored in 2 Peter 2:15-16, where Balaam's error is used as a warning against false prophets.

Then the angel of the LORD
The "angel of the LORD" is often understood as a theophany, a manifestation of God Himself. In the Old Testament, this figure appears at critical moments, such as with Hagar (Genesis 16:7-13) and Moses (Exodus 3:2). This presence signifies divine intervention and authority, emphasizing the seriousness of Balaam's mission and God's direct involvement.

stood in a narrow passage
The narrow passage symbolizes a place of decision and confrontation. It represents a point where Balaam must choose between obedience to God or pursuing his own desires. This imagery is reminiscent of the "narrow path" in Matthew 7:13-14, which speaks to the difficulty and importance of choosing the righteous path.

between two vineyards
Vineyards in biblical times were symbols of prosperity and blessing (Isaiah 5:1-7). The location between two vineyards may suggest a place of potential blessing that Balaam is at risk of losing due to his disobedience. It also highlights the contrast between the abundance of God's provision and the barrenness of Balaam's spiritual state.

with walls on either side
The walls indicate restriction and limitation, suggesting that Balaam's path is being divinely constrained. This imagery can be connected to the concept of God's law as a boundary that guides and protects (Psalm 119:105). The walls serve as a physical manifestation of God's attempt to prevent Balaam from straying into error.

And the donkey saw the angel of the LORD
In this passage, the donkey perceives the divine presence, which Balaam, a renowned prophet, fails to see. This highlights the theme of spiritual blindness and the irony of a prophet being less perceptive than an animal. The "angel of the LORD" often represents God's direct intervention, as seen in other biblical narratives such as Genesis 16:7-13 and Judges 6:11-24, where the angel acts as a divine messenger or even a theophany, a visible manifestation of God.

and pressed herself against the wall
The setting involves a narrow path with walls on either side, likely a vineyard or a rocky terrain common in the region of Moab. The donkey's action is a response to the divine presence, indicating an instinctual reverence or fear. This physical reaction underscores the seriousness of the divine encounter and the urgency of the message being conveyed.

crushing Balaam’s foot against it
This physical injury serves as a tangible consequence of Balaam's spiritual obstinacy. It symbolizes the pain and hindrance that result from resisting God's will. In a broader biblical context, physical afflictions often accompany spiritual lessons, as seen in Jacob's wrestling with God in Genesis 32:24-31, where he is left with a limp as a reminder of his encounter with the divine.

So he beat her once again
Balaam's reaction reflects his frustration and lack of understanding of the situation. His repeated beating of the donkey shows his anger and impatience, traits that contrast with the patience and mercy often associated with God's character. This action also foreshadows Balaam's eventual realization and repentance, as God uses the donkey to open his eyes to the spiritual reality. The narrative emphasizes the theme of divine patience and the lengths to which God will go to communicate His will, even using unexpected means.

And the angel of the LORD moved on ahead
The "angel of the LORD" is often understood as a theophany, a visible manifestation of God Himself. This phrase indicates divine intervention and guidance, as seen in other biblical narratives such as Genesis 16:7-13 and Exodus 3:2. The angel's movement ahead signifies God's proactive role in directing events according to His will.

and stood in a narrow place
The "narrow place" symbolizes a point of decision or crisis, where choices are limited and consequences are significant. This imagery is used throughout Scripture to depict moments of testing or judgment, such as in Matthew 7:13-14, where the narrow path leads to life. It emphasizes the seriousness of Balaam's situation and the divine message being conveyed.

where there was no room to turn to the right or left
This phrase highlights the inevitability and urgency of the situation. In biblical terms, turning to the right or left often represents deviation from God's path (Deuteronomy 5:32). Here, it underscores the impossibility of escape from divine judgment and the necessity of obedience to God's command. It serves as a reminder of God's sovereignty and the futility of resisting His will.

When the donkey saw the angel of the LORD
In the biblical narrative, animals are rarely depicted as having spiritual insight, making this event unique. The donkey's ability to see the angel of the LORD, while Balaam could not, highlights the spiritual blindness of Balaam despite his reputation as a seer. The "angel of the LORD" is often considered a theophany, a manifestation of God Himself, which adds gravity to the situation. This encounter underscores the theme of divine intervention and guidance, even through unexpected means.

she lay down under Balaam
The donkey's action of lying down is significant as it demonstrates her submission and recognition of divine authority, contrasting with Balaam's obstinacy. In the cultural context, a donkey was a common mode of transportation, and its refusal to move would have been seen as unusual and frustrating. This act of lying down symbolizes a halt in Balaam's misguided mission, emphasizing the need for humility and obedience to God's will.

and he became furious and beat her with his staff
Balaam's reaction of anger and violence reveals his character and lack of spiritual discernment. The staff, a symbol of authority and guidance, is misused here, reflecting Balaam's misguided leadership. This incident parallels other biblical narratives where human anger leads to sin, such as Moses striking the rock in Numbers 20:11. It serves as a cautionary tale about the dangers of reacting in anger rather than seeking divine understanding.

Then the LORD opened the donkey’s mouth
This miraculous event highlights God's sovereignty and ability to use any means to communicate His will. In the ancient Near Eastern context, animals were not considered capable of human speech, making this event particularly striking. It underscores the theme of divine intervention found throughout Scripture, such as when God uses unexpected means to fulfill His purposes (e.g., the burning bush in Exodus 3). This act also prefigures the New Testament concept of God using the foolish things of the world to shame the wise (1 Corinthians 1:27).

and she said to Balaam
Balaam, a non-Israelite prophet, is a complex figure who appears in several biblical texts (Numbers 22-24, Deuteronomy 23:4-5, Joshua 13:22). His story illustrates the tension between human free will and divine sovereignty. The donkey speaking to Balaam serves as a rebuke to the prophet, who, despite his spiritual insight, is blind to God's immediate presence and will. This moment foreshadows the New Testament's emphasis on spiritual blindness and the need for divine revelation (John 9:39-41).

“What have I done to you
The donkey's question is a rhetorical device that highlights Balaam's unjust treatment of the animal. It serves as a mirror to Balaam's own spiritual blindness and stubbornness. This question can be compared to God's inquiries to humanity throughout Scripture, such as His questions to Adam and Eve in Genesis 3:9-13, which are designed to provoke self-reflection and repentance.

that you have beaten me
The act of beating the donkey reflects Balaam's frustration and lack of understanding. In the cultural context, animals were often used for labor and transportation, but the ethical treatment of animals was also a concern, as seen in the Mosaic Law (Deuteronomy 25:4). This moment serves as a critique of Balaam's character and foreshadows his eventual downfall due to his greed and disobedience (2 Peter 2:15-16).

these three times?”
The repetition of "three times" emphasizes the completeness and severity of Balaam's actions. In biblical numerology, the number three often signifies completeness or perfection. This phrase also connects to other instances in Scripture where actions or events occur three times, such as Peter's denial of Christ (Matthew 26:34) and Jesus' threefold restoration of Peter (John 21:15-17). It serves as a reminder of the need for repentance and the possibility of redemption.

Balaam answered the donkey
In this unusual narrative, Balaam, a non-Israelite prophet, engages in conversation with his donkey. This event highlights the supernatural intervention of God, who opens the donkey's mouth to speak. The dialogue underscores the theme of divine control over creation, as seen in other biblical instances where God uses animals to fulfill His purposes (e.g., the ravens feeding Elijah in 1 Kings 17:4-6).

You have made a fool of me!
Balaam's concern for his reputation and pride is evident here. In the ancient Near Eastern culture, honor and shame were significant social values. Balaam's reaction reflects his embarrassment and the potential loss of face in front of his servants. This phrase also illustrates the human tendency to prioritize personal dignity over spiritual insight, a recurring theme in Scripture (e.g., King Saul's concern for public opinion in 1 Samuel 15:30).

If I had a sword in my hand
The mention of a sword indicates Balaam's impulsive desire for violence, revealing his frustration and anger. In biblical times, swords were common weapons, symbolizing power and authority. This phrase contrasts with the spiritual authority Balaam should have recognized, as God was orchestrating events beyond his understanding. The sword also serves as a metaphor for the Word of God, which is described as sharper than any two-edged sword in Hebrews 4:12.

I would kill you right now!
Balaam's extreme reaction to his donkey's behavior highlights his lack of spiritual discernment. Despite being a prophet, he fails to see the divine message in the situation. This mirrors the broader biblical theme of God using the unexpected to convey His will, as seen in the story of David and Goliath (1 Samuel 17) or the calling of the unlikely apostle Paul (Acts 9). Balaam's intent to kill also foreshadows the spiritual blindness and hardness of heart that can lead to destructive actions, a warning echoed throughout Scripture.

But the donkey said to Balaam,
This phrase highlights a miraculous event where an animal speaks, reminiscent of the serpent speaking in Genesis 3. It underscores God's sovereignty and ability to use any means to communicate His will. The donkey's speech is a divine intervention to prevent Balaam from cursing Israel, showing God's protection over His chosen people.

“Am I not the donkey you have ridden all your life until today?
This question emphasizes the long-standing relationship between Balaam and the donkey, suggesting trust and familiarity. It serves as a reminder of the donkey's consistent service and reliability, contrasting with Balaam's current irrational anger. This reflects the biblical theme of God using the humble and lowly to convey His messages, as seen in 1 Corinthians 1:27.

Have I ever treated you this way before?”
The donkey appeals to Balaam's reason by pointing out its consistent behavior. This rhetorical question is meant to make Balaam reflect on the unusual nature of the situation, prompting him to consider the possibility of divine intervention. It highlights the importance of discernment and awareness of God's workings in everyday life.

“No,” he replied.
Balaam's response indicates his acknowledgment of the donkey's past faithfulness, yet he initially fails to see the spiritual significance of the event. This moment of realization is a turning point, leading to Balaam's eventual recognition of God's message. It serves as a reminder of the need for humility and openness to God's guidance, even through unexpected sources.

Then the LORD opened Balaam’s eyes
This phrase indicates divine intervention, where God enables Balaam to perceive spiritual realities beyond normal human sight. In biblical context, God often opens eyes to reveal His will or presence, as seen in 2 Kings 6:17 when Elisha's servant's eyes are opened to see the heavenly army. This act signifies God's sovereignty and control over human perception and understanding.

and he saw the angel of the LORD standing in the road
The "angel of the LORD" is a significant figure in the Old Testament, often considered a theophany, or a manifestation of God Himself. This appearance emphasizes the seriousness of Balaam's mission and God's direct involvement. The road symbolizes Balaam's journey, both physically and spiritually, highlighting the divine intervention in his path.

with a drawn sword in his hand
A drawn sword is a symbol of impending judgment or divine authority. This imagery is used in other scriptures, such as Joshua 5:13, where the commander of the LORD's army appears with a drawn sword. It signifies readiness for battle or judgment, underscoring the gravity of Balaam's situation and the potential consequences of his actions.

And Balaam bowed low and fell facedown
Balaam's response of bowing and falling facedown is an act of reverence and submission, common in biblical encounters with the divine (e.g., Genesis 17:3, Ezekiel 1:28). This posture indicates recognition of the angel's authority and Balaam's acknowledgment of his own position before God. It reflects a moment of humility and the acknowledgment of divine power and presence.

The angel of the LORD asked him
In the Old Testament, the "angel of the LORD" often represents a divine messenger, sometimes interpreted as a theophany or a pre-incarnate appearance of Christ. This encounter emphasizes divine intervention in human affairs. The angel's presence signifies the seriousness of Balaam's actions and God's direct involvement in guiding His people.

Why have you beaten your donkey these three times?
The repetition of "three times" underscores the stubbornness and blindness of Balaam to spiritual realities. The donkey, an animal considered lowly, perceives the divine presence that Balaam, a renowned seer, fails to see. This irony highlights the theme of God using the humble to confound the wise, a recurring biblical motif.

Behold, I have come out to oppose you
The angel's opposition to Balaam serves as a divine check against Balaam's intentions. This phrase indicates God's active role in thwarting plans that go against His will. It reflects the broader biblical principle that God can intervene to redirect or halt human actions that are contrary to His purposes.

because your way is perverse before me
The term "perverse" suggests moral and spiritual deviation. Balaam's path is not aligned with God's righteousness, indicating a heart turned towards greed and self-interest, as later confirmed in 2 Peter 2:15. This phrase serves as a warning against pursuing paths that lead away from God's truth and righteousness.

The donkey saw me and turned away from me these three times.
In this passage, the angel of the Lord is speaking to Balaam, a non-Israelite prophet. The donkey's ability to see the angel while Balaam could not highlights the spiritual blindness of Balaam, who was enticed by the promise of wealth from Balak, king of Moab. The number three often signifies completeness or divine intervention in the Bible, as seen in other instances such as Peter's denial of Christ three times (Matthew 26:34) and Jesus' resurrection on the third day (1 Corinthians 15:4). The donkey's actions demonstrate God's intervention to prevent Balaam from making a grave mistake, emphasizing the theme of divine protection and guidance.

If she had not turned away,
This phrase underscores the importance of the donkey's actions in saving Balaam's life. It suggests that God can use any means, even a humble animal, to accomplish His purposes and protect His people. This reflects the biblical theme that God often uses the weak or unexpected to fulfill His plans, as seen in 1 Corinthians 1:27, where God chooses the foolish things of the world to shame the wise. The donkey's turning away is a physical manifestation of divine mercy and intervention.

then by now I would surely have killed you
The angel's words indicate the seriousness of Balaam's disobedience and the imminent danger he was in. This serves as a warning about the consequences of opposing God's will. The phrase also reflects the justice of God, who does not tolerate rebellion or sin. It is a reminder of the severity of divine judgment, as seen in other biblical narratives such as the destruction of Sodom and Gomorrah (Genesis 19) and the plagues of Egypt (Exodus 7-12).

and let her live.”
The decision to spare the donkey while threatening Balaam's life highlights the innocence and obedience of the animal compared to Balaam's misguided intentions. This can be seen as a type of Christ, where the innocent suffer for the sake of the guilty, pointing to the ultimate sacrifice of Jesus, who was without sin yet died for the sins of humanity (2 Corinthians 5:21). The sparing of the donkey also emphasizes God's compassion and care for all His creation, as seen in Proverbs 12:10, which speaks of the righteous caring for the needs of their animals.

“I have sinned,”
Balaam's admission of sin is significant as it reflects a moment of recognition and repentance. In the biblical context, acknowledging sin is a crucial step towards reconciliation with God. This phrase echoes other instances in Scripture where individuals confess their wrongdoing, such as David in Psalm 51:4. It highlights the importance of humility and the acknowledgment of one's faults before God.

Balaam said to the angel of the LORD,
The "angel of the LORD" is often understood as a theophany, a manifestation of God Himself. This encounter emphasizes the seriousness of Balaam's actions and the divine intervention in his journey. The angel of the LORD appears in other significant biblical narratives, such as with Hagar in Genesis 16:7-13 and Gideon in Judges 6:11-24, often bringing messages of great importance.

“for I did not realize that you were standing in the road to confront me.
Balaam's lack of awareness of the angel's presence underscores the spiritual blindness that can accompany disobedience. This moment serves as a reminder of the need for spiritual discernment and attentiveness to God's guidance. The road symbolizes Balaam's journey, both physically and spiritually, and the confrontation indicates a divine correction of his path.

And now, if this is displeasing in your sight,
Balaam's conditional statement reveals his uncertainty and desire to align his actions with God's will. It reflects a willingness to submit to divine authority, a theme prevalent throughout Scripture. This phrase can be compared to the attitude of submission seen in Jesus' prayer in the Garden of Gethsemane (Matthew 26:39), where He seeks to do the Father's will above His own.

I will go back home.”
Balaam's offer to return home signifies a readiness to abandon his mission if it contradicts God's desires. This willingness to change direction is a crucial aspect of repentance. The concept of returning or turning back is a recurring theme in the Bible, often associated with repentance and restoration, as seen in the parable of the Prodigal Son (Luke 15:11-32).

But the angel of the LORD said to Balaam
The "angel of the LORD" is often seen as a theophany, a manifestation of God Himself, which is significant in the Old Testament. This encounter emphasizes God's direct intervention in human affairs. Balaam, a non-Israelite prophet, is being addressed by God, highlighting God's sovereignty over all nations and peoples. This moment is pivotal as it shows God's control over the situation, despite Balaam's initial intentions to curse Israel.

“Go with the men
God permits Balaam to accompany Balak's messengers, indicating His allowance of human free will within divine sovereignty. This permission is a test of Balaam's obedience to God's command. The men refer to the Moabite officials sent by Balak, king of Moab, who feared the Israelites due to their numbers and victories. This reflects the historical tension between Israel and surrounding nations.

but you are to speak only what I tell you.”
This command underscores the importance of prophetic integrity and obedience to God's word. Balaam is reminded that his prophetic gift is subject to God's authority. This mirrors the biblical theme that true prophecy comes from God alone, as seen in Deuteronomy 18:18-22, where God promises to raise a prophet who will speak His words.

So Balaam went with the princes of Balak.
Balaam's compliance indicates his acknowledgment of God's authority, yet his later actions reveal a struggle between obedience and personal gain. The "princes of Balak" were high-ranking officials, showing the seriousness of Balak's request. This journey sets the stage for the subsequent oracles, where Balaam blesses Israel instead of cursing them, fulfilling God's promise to Abraham in Genesis 12:3 that those who bless Israel will be blessed.

When Balak heard that Balaam was coming
Balak, the king of Moab, had summoned Balaam, a well-known prophet, to curse the Israelites who were encamped near his territory. This reflects the fear and desperation of Balak, as the Israelites had already defeated the Amorites and were seen as a significant threat. The act of seeking a curse from a prophet indicates the belief in the power of spoken words and blessings or curses in the ancient Near Eastern culture.

he went out to meet him
Balak's decision to personally meet Balaam underscores the importance he placed on securing Balaam's services. It was customary for kings to send emissaries, but Balak's personal involvement highlights his anxiety and the high stakes involved. This also shows the respect and recognition Balaam commanded as a prophet.

at the Moabite city on the Arnon border
The Arnon River served as a significant geographical boundary, marking the northern border of Moab. This location is strategic, as it was a point of entry into Moabite territory. The mention of the Moabite city suggests a place of significance, possibly a fortified city that served as a defense point against invaders.

at the edge of his territory
This phrase emphasizes the territorial concerns of Balak. The Israelites' presence near the border was a direct threat to Moab's security. The edge of the territory signifies a place of vulnerability, where Balak's control was most at risk. This setting also foreshadows the impending spiritual and physical conflict between Moab and Israel.

And he said to Balaam
This phrase introduces Balak, the king of Moab, speaking to Balaam, a non-Israelite prophet. Balaam's reputation as a seer was well-known, and Balak sought his services to curse the Israelites. This interaction highlights the tension between the Moabites and the Israelites as the latter approached the Promised Land. Balaam's role as a prophet outside of Israel demonstrates God's sovereignty over all nations and His ability to use anyone to fulfill His purposes.

Did I not send you an urgent summons?
Balak's urgency reflects the fear and desperation of the Moabites as they faced the encroaching Israelites. The Moabites had heard of Israel's victories over other nations, and Balak believed that a curse from Balaam could turn the tide. This urgency underscores the spiritual warfare aspect of the narrative, where Balak seeks supernatural intervention against God's people. It also highlights the ancient Near Eastern practice of employing divination and curses in warfare.

Why did you not come to me?
Balak's question reveals his frustration and impatience. Balaam's initial hesitation to come was due to God's intervention, as God instructed Balaam not to curse the Israelites because they were blessed. This delay emphasizes the theme of divine control over human plans. It also sets the stage for Balaam's eventual journey, which is marked by divine encounters, including the famous incident with the talking donkey, illustrating God's direct involvement in the events.

Am I really not able to reward you richly?
Balak's offer of a rich reward indicates the high value placed on Balaam's services. In the ancient world, prophets and diviners were often compensated handsomely for their abilities to influence spiritual realms. This phrase also highlights the materialistic motivations that can drive human actions, contrasting with the divine mandate that Balaam ultimately must follow. The mention of reward foreshadows Balaam's internal conflict between obeying God and seeking personal gain, a theme that resonates with the New Testament warnings against the love of money and false prophets.

See, I have come to you,
Balaam's arrival signifies the culmination of Balak's persistent efforts to secure his services. Balak, the king of Moab, was fearful of the Israelites' approach and sought Balaam, a renowned diviner, to curse them. This phrase highlights the tension between human plans and divine intervention. Balaam's journey was marked by divine encounters, including the famous incident with the talking donkey, which underscores God's control over the situation.

Balaam replied,
Balaam's response is crucial as it sets the tone for his interactions with Balak. Despite being a pagan prophet, Balaam acknowledges a higher authority. His reply indicates a shift from his initial intentions, influenced by God's direct intervention. This moment reflects the biblical theme of God using unexpected individuals to fulfill His purposes, similar to how He used Cyrus in Isaiah 45:1.

but can I say just anything?
This rhetorical question emphasizes Balaam's awareness of his limitations. It reflects the biblical principle that true prophecy is not subject to human will but is directed by God. This aligns with 2 Peter 1:21, which states that prophecy comes from God, not from human impulse. Balaam's acknowledgment serves as a reminder of the sovereignty of God over human speech and actions.

I must speak only the word that God puts in my mouth.
Balaam's declaration underscores the concept of divine inspiration. Despite his initial desire for personal gain, Balaam recognizes that he is bound to speak only what God commands. This mirrors the prophetic tradition seen throughout Scripture, where prophets like Jeremiah (Jeremiah 1:9) and Ezekiel (Ezekiel 3:4) are given words directly from God. It also foreshadows the ultimate fulfillment of God's word through Jesus Christ, who is described as the Word made flesh in John 1:14. Balaam's statement highlights the tension between human free will and divine sovereignty, a recurring theme in biblical narratives.

So Balaam accompanied Balak
Balaam, a non-Israelite prophet, is a complex figure in the biblical narrative. His journey with Balak, the king of Moab, highlights the tension between divine will and human ambition. Balaam's decision to accompany Balak, despite God's initial prohibition, underscores the theme of obedience versus personal gain. This moment foreshadows Balaam's internal struggle and the eventual consequences of his actions. The narrative also reflects the broader biblical theme of God's sovereignty over nations and leaders, as seen in other scriptures like Isaiah 40:15, where nations are described as a drop in a bucket before God.

and they came to Kiriath-huzoth
Kiriath-huzoth, meaning "City of Streets," is a location in Moab, indicating a place of significance, possibly a city with notable infrastructure or a central hub. The journey to this city marks a pivotal point in the narrative, as it sets the stage for the subsequent oracles Balaam will deliver. The geographical setting in Moab is crucial, as Moab was historically an adversary of Israel, often in conflict with them, as seen in Judges 3:12-30. This context adds tension to the narrative, as Balaam's presence in Moab raises questions about loyalty and the influence of foreign powers on God's people. The mention of a specific location also grounds the story in a real-world setting, emphasizing the historical nature of the events described.

Balak sacrificed cattle and sheep
In the ancient Near Eastern context, sacrifices were a common practice among various cultures, including the Israelites and their neighbors. Sacrifices were often made to seek favor from deities, to atone for sins, or to celebrate significant events. Balak, the king of Moab, is engaging in a ritual that would have been familiar to both his people and the Israelites. The use of cattle and sheep is significant, as these animals were considered valuable and were often used in sacrificial offerings. This act indicates Balak's earnestness in seeking divine intervention against Israel. The practice of animal sacrifice is also seen throughout the Old Testament, such as in Leviticus, where God provides specific instructions for offerings.

and he gave portions to Balaam
In ancient sacrificial rituals, it was customary to distribute portions of the sacrifice to those involved in the ceremony. By giving portions to Balaam, Balak is not only honoring him but also attempting to secure his services as a prophet. Balaam, though not an Israelite, is recognized as a prophet with the power to bless or curse, which Balak hopes to use against the Israelites. This act of giving portions can be seen as a form of payment or inducement, reflecting the cultural practices of the time where prophets or seers were often compensated for their services. This mirrors the biblical principle that "the worker deserves his wages" (Luke 10:7).

and the princes who were with him
The mention of princes indicates that Balak was not acting alone but had the support of Moabite leaders. These princes likely represented the political and military leadership of Moab, emphasizing the seriousness of the threat perceived from the Israelites. Their presence underscores the collective effort to influence Balaam's prophecy. This gathering of leaders can be compared to other instances in the Bible where leaders come together to make significant decisions, such as the council of elders in Israel. The involvement of these princes also highlights the political nature of the situation, as the Moabites sought to protect their land and people from the advancing Israelites.

The next morning
This phrase indicates the continuation of the narrative from the previous events. It suggests a sense of urgency and anticipation in Balak's actions. The timing reflects the cultural practice of beginning significant activities early in the day, a common practice in ancient Near Eastern societies.

Balak took Balaam
Balak, the king of Moab, is actively involved in guiding Balaam, a prophet known for his ability to bless or curse. This highlights Balak's desperation to secure a curse against Israel, reflecting the fear and anxiety of the Moabites towards the Israelites. The relationship between Balak and Balaam is one of political maneuvering, with Balak seeking to manipulate spiritual forces for his advantage.

and brought him up to Bamoth-baal
Bamoth-baal, meaning "high places of Baal," was a location dedicated to the worship of Baal, a prominent Canaanite deity. This site was likely chosen for its elevation, providing a strategic vantage point. The use of high places for worship was common in ancient cultures, as they were believed to be closer to the gods. This setting underscores the spiritual conflict between the God of Israel and the pagan deities.

From there he could see the outskirts of the camp of the people
The vantage point allowed Balaam to view the encampment of the Israelites, emphasizing the vastness and organization of the people. This sight would have been intimidating to Balak and his people, reinforcing their fear. The Israelites' encampment was a visible sign of God's promise and presence with His people, reminiscent of the promise to Abraham about his descendants being numerous. This scene sets the stage for the unfolding narrative where God's sovereignty and protection over Israel are demonstrated, despite Balak's intentions.