Census of Israel in the Plains of Moab, Part 5

Chapter 26 of Numbers had to be separated into many short posts because Blogger limits the number of labels per post.  An important census was being taken at this time and all the names are significant.  Here are the previous posts:

Census of Israel in the Plains of Moab, Part 1

Census of Israel in the Plains of Moab, Part 2

Census of Israel in the Plains of Moab, Part 3

Census of Israel in the Plains of Moab, Part 4

Now continuing with part 5:

(Numbers 26:35) These are the sons of Ephraim after their families: of Shuthelah, the family of the Shuthalhites; of Becher, the family of the Bachrites; of Tahan, the family of the Tahanites.

The tribe of Joseph's son Manasseh was counted in the previous post.  Here we have Joseph's son Ephraim, and his sons Shuthelah, Becher, and Tahan, and their families.

(36) And these are the sons of Shuthelah: of Eran, the family of the Eranites.

Only one son of Shuthelah is named, Eran, and from him came the family of the Eranites.

(37) These are the families of the sons of Ephraim according to those who were numbered of them, thirty-two thousand five hundred. These are the sons of Joseph according to their families.

These families of the sons of Ephraim numbered 32,500 able-bodied men of war, twenty years and older.  Ephraim, and Manasseh, from the previous post, were the two sons of Joseph.  Ephraim's numbers had decreased by 8000 since the census that was taken 38 years prior to this one.

(38) The sons of Benjamin after their families: of Bela, the family of the Belaites; of Ashbel, the family of the Ashbelites; of Ahiram, the family of the Ahiramites; (39) Of Shupham, the family of the Shuphamites; of Hupham, the family of the Huphamites.

The sons of Benjamin were Bela, Ashbel, Ahiram, Shupham, and Hupham, and all their families were counted.

(40) And the sons of Bela were Ard and Naaman: Ard, the family of the Ardites; of Naaman, the family of the Naamites.

Additionally, two families grew from the sons of Benjamin's son Bela, Ard and Naaman.

(41) These are the sons of Benjamin after their families: and they that were numbered of them were forty-five thousand six hundred.

The tribe of Benjamin numbered 45,600 able-bodied men of war twenty years and older.  This was an increase of 10,200 since the census 38 years prior.

(42) These are the sons of Dan after their families: of Shuham, the family of the Shuhamites. These are the families of Dan after their families. (43) All the families of the Shuhamites, according to those who were numbered of them, were sixty-four thousand four hundred.

One son from the tribe of Dan, Shuham, and the family that came from him, the Shuhamites, were counted and totaled 64,400 able bodied men of war twenty years and older.  Even though there was only one family within the tribe of Dan, its numbers were large and had even increased 1700 since the first census.

Once again I am forced to end this short post because Blogger limits the number of labels I can have, so this census will again be continued:

 Census of Israel in the Plains of Moab, Part 6

Census of Israel in the Plains of Moab, Part 4

Continuing a chronological Bible study, started in the previous three posts:

Census of Israel in the Plains of Moab, Part 1

Census of Israel in the Plains of Moab, Part 2

Census of Israel in the Plains of Moab, Part 3

Chapter 26 of Numbers has had to be chopped up into many short posts because Blogger limits the number of labels each post can have.  There is an all-important census going on in this chapter, and all the names should be noted.  Continuing:

(Numbers 26:28) The sons of Joseph after their families were Manasseh and Ephraim.

The sons of Joseph were Manasseh and Ephraim, and they became two of the twelve tribes of Israel.

(29) Of the sons of Manasseh: of Machir, the family of the Machirites; and Machir begat Gilead: of Gilead come the family of the Gileadites. (30) These are the sons of Gilead: Jeezer, the family of the Jeezerites; of Helek, the family of the Helekites. (31) And of Asriel, the family of the Asrielites: and Shechem, the family of the Shechemites; (32) And Shemida, the family of the Shemidaites; and Hepher, the family of the Hepherites.

From Machir, the son of Manasseh, came the family of the Machirites.  Machir's son was Gilead, and the Gileadites were separated into six families after his sons, Jeezer, Helek, Asriel, Shechem, Shemida, and Hepher.

(33) And Zelophehad the son of Hepher had no sons, but daughters: and the names of the daughters of Zelophehad were Mahlah, Noah, Hoglah, Milcah, and Tirzah.

It appears that Hepher, the son of Gilead, had only one son, Zelophehad, who had no sons, only five daughters, but they were important enough to be named here, even though they would not be counted as able to go to war.  They were Mahlah, Noah, Hoglah, Milcah, and Tirzah.

(34) These are the families of Manasseh; and those who were numbered of them were fifty-two thousand seven hundred.

The families of the tribe of Manasseh were numbered at 52,700 able-bodied men of war twenty years and older.  Their numbers had increased by 20,500 since the census 38 years prior to this one.  Indeed Manasseh's numbers had increased more than those of any other tribe.

Once again, I have to end a short post and continue in the next because Blogger limits the number of labels I can have in each post.  To continue the census:

Census of Israel in the Plains of Moab, Part 5

Census of Israel in the Plains of Moab, Part 3

Because Blogger limits the number of labels per post, I've had to separate this chapter into many short posts in order to note all the important names.  There is a census being taken in this chapter of all the able-bodied men of war from twenty years and older.  It began here:

Census of Israel in the Plains of Moab, Part 1

Census of Israel in the Plains of Moab, Part 2

Now on with part 3:

(Numbers 26:19) The sons of Judah were Er and Onan; and Er and Onan died in the land of Canaan.

Next were counted the men of the tribe of Judah.  Judah's first two sons, Er and Onan, died because of their sins in the land of Canaan where they were born, and had no descendants to be counted.

(20) And the sons of Judah after their families were: of Shelah, the family of the Shelanites; of Pharez, the family of the Pharzites; of Zerah, the family of the Zarhites.

The sons of Judah who did have families to count were Shelah, Pharez, and Zerah.

(21) And the sons of Pharez were: of Hezron, the family of the Hezronites; of Hamul, the family of the Hamulites.

The Pharzites from the family of Pharez were divided into two families from Pharez's two sons:  from his son Hezron came the Hezronites, and from his son Hamul, the Hamulites.

(22) These are the families of Judah according to those who were numbered of them, seventy-six thousand five hundred.

The tribe of Judah numbered 76,500 able-bodied men of war twenty years and older.  Their numbers had increased 1900 since the first census 38 years prior to this time.

(23) The sons of Issachar after their families: Tola, the family of the Tolaites; of Pua, the family of the Punites; (24) Of Jashub, the family of the Jashubites; of Shimron, the family of the Shimronites. (25) These are the families of Issachar according to those who were numbered of them, sixty-four thousand three hundred.

The sons of Issachar and their families who were counted were Tola, Pua, Jashub, and Shimron.  They numbered 64,300, an increase of 9900 since the census 38 years prior to this one.

(26) The sons of Zebulun after their families: of Sered, the family of the Sardites; of Elon, the family of the Elonites; of Jahleel, the family of the Jahleelites. (27) These are the families of the Zebulunites according to those who were numbered of them, sixty thousand five hundred.

From the tribe of Zebulun, the families of his sons Sered, Elon, and Jahleel, were counted and totaled 60,500, which was an increase of 3100 since the first census.

That ends this short post because Blogger limits the number of labels per post.  To continue the census count:

Census of Israel in the Plains of Moab, Part 4

Census of Israel in the Plains of Moab, Part 2

Because Blogger limits the number of labels per post, and all these names are of importance, I have separated chapter 26 into multiple posts.  It began here:

Census of Israel in the Plains of Moab, Part 1

(Numbers 26:12) The sons of Simeon after their families: of Nemuel, the family of the Nemuelites; of Jamin, the family of the Jaminites; of Jachin, the family of the Jachinites; (13) Of Zerah, the family of the Zarhites; of Shaul, the family of the Shaulites.

In Part 1 in the last post, a census had begun of all the Israelite men twenty years and older who were able-bodied enough for war.  It now continues with the tribe of Simeon and his sons, Nemuel, Jamin, Jachin, Zerah, and Shaul, and their families.  Note that this Nemuel is not the same as the son of Eliab, from the tribe of Reuben.

(14) These are the families of the Simeonites, twenty-two thousand two hundred.

The census counted 22,200 Simeonites twenty years and older and able-bodied for war.  38 years prior when a census had been taken there were 59,300 of same such men (Numbers 1:23).  Also notable is that there is no mention of Simeon's son Ohad (Exodus 6:15). It seems his entire family became extinct in the wilderness.  Many Bible scholars believe that most of the 24,000 who died in the plague for the idolatry of Baal-peor were of the Simeonite tribe, because Zimri who showed himself to be the most depraved was a prince of that tribe (Numbers 25:14), and likely influenced those of his following.

(15) The children of Gad after their families: of Zephon, the family of the Zephonites; of Haggi, the family of the Haggites; of Shuni, the family of the Shunites; (16) Of Ozni, the family of the Oznites; of Eri, the family of the Erites; (17) Of Arod, the family of the Arodites; of Areli, the family of the Arelites.

Next were counted the tribe of Gad and his sons, Zephon, Haggi, Shuni, Ozni, Eri, Arod, and Areli, and all their families.

(18) These are the families of the children of Gad according to those who were numbered of them, forty thousand five hundred.

The census counted 40,500 able-bodied men of war twenty years and older of the tribe of Gad. Gad's numbers had decreased 5150 from the last census 38 years prior.

Again I will have to cut this post very short because Blogger limits the number of labels per post.  Chapter 26 continues here:

Census of Israel in the Plains of Moab, Part 3

Census of Israel in the Plains of Moab, Part 1

Continuing with a chronological Bible study designed by Skip Andrews:

(Numbers 26:1) And it came to pass, after the plague, that the LORD spoke to Moses and Eleazar the son of Aaron the priest, saying, (2) “Take the sum of all the congregation of the children of Israel, from twenty years old and upward, throughout their fathers' houses, all who are able to go to war in Israel.”

In the last chapter and post, Israel had suffered a plague because of their adultery and idolatry, and 24,000 of them died.  At this time, after that plague, the Lord told Moses and Eleazar, Aaron's son, the priest, to take a census of the Israelites throughout all their families to count those who were twenty years and older and able to go to war.  I imagine there were some who were much older than twenty who were not able-bodied enough to go to war.

(3) And Moses and Eleazar the priest spoke with them in the plains of Moab by the Jordan, across from Jericho, saying, (4) “Take the sum of the people, from twenty years old and upward, as the LORD commanded Moses and the children of Israel who came out of the land of Egypt.”

Moses and Eleazar the priest spoke with the Israelites, perhaps the heads of their families, telling them to take a census of the men, twenty years and older, just as the Lord had commanded they do when they came out of Egypt, back in Numbers 1:2-3.  The congregation of Israel was still in the plains of Moab by the Jordan River across from Jericho.

(5) Reuben, the eldest son of Israel: the children of Reuben--Hanoch, of whom came the family of the Hanochites; of Pallu, the family of the Palluites; (6) Of Hezron, the family of the Hezronites; of Carmi, the family of the Carmites.

The census began with the oldest son of Jacob or Israel, that is Reuben, and his four sons, Hanoch, Pallu, Hezron, and Carmi, and their four resulting families.

(7) These are the families of the Reubenites, and they who were numbered of them were forty-three thousand seven hundred and thirty.

All of the Reubenites, twenty years and older, able-bodied for war, totaled 43,730.  Albert Barnes, in his Notes on the Bible, made a chart of the number of each tribe at the earlier census at Mount Sinai and compared it to the present census.  The Reubenites had decreased by 2770 men in 38 years.  Although their numbers had surely increased over 38 years' time, they had been decreased by plagues.

(8) And the son of Pallu was Eliab. (9) And the sons of Eliab--Nemuel, and Dathan, and Abiram. These are the Dathan and Abiram who were famous in the congregation, who strove against Moses and against Aaron in the company of Korah, when they strove against the LORD. (10) And the earth opened its mouth, and swallowed them up together with Korah, when that company died, when the fire devoured two hundred and fifty men; and they became a sign.

The son of Reuben's son Pallu was Eliab.  Eliab's sons were Nemuel, Dathan, and Abiram.  Dathan and Abiram were the ones who teamed up with Korah to come against Moses and Aaron in chapter 16 of Numbers.  At that time the earth opened up and swallowed Korah, Dathan, and Abiram, and the company of 250 men who had offered improper incense, and they had become a sign to Israel that no man outside the line of Aaron, the priests, was to offer incense before the Lord. Additionally, 14,700 people had died in a plague immediately following this incident because they complained about Moses and Aaron killing the people of the Lord.  This incident was repeated here to explain why there were no descendants of Dathan and Abiram to be counted.  There don't appear to be any descendants of Nemuel to be counted, unless they were counted as Palluites.

(11) Nevertheless the children of Korah did not die.

The children of Korah did not die in the events reported in chapter 16 of Numbers.  Although we were told that "all that appertained" to Korah was destroyed, this appears to have been only those in his company that came against Moses and Aaron and offered the improper incense.  We were told specifically in Numbers 16:27 that the wives and children of Dathan and Abiram joined them, but apparently the family of Korah did not.

Because Blogger limits the number of labels per post, and because all these names are of importance, I have separated chapter 26 into multiple posts.  To continue the study on chapter 26:

Census of Israel in the Plains of Moab, Part 2

Israel Enticed by Daughters of Moab and Midian to Whoredom and Idolatry

Continuing a chronological Bible study:

(Numbers 25:1) And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab.

In the past few chapters and posts, Israel was camped in the plains of Moab along the Jordan River across from Jericho.  This is where they camped when Balak brought Balaam to see them in order to curse them because he feared them coming into his land.  Instead Balaam, with God's words in his mouth, had greatly blessed them.  Now we see more specifically that they dwelt in Shittim.  "Shittiym" literally means "acacia trees", and Shittim was so named because of the abundance of acacia trees that grew there.  Thanks to this wonderfully clear map compliments of Ralph F. Wilson, we see that Shittim was the same place in the plains of Moab where they had been in the past three chapters:

While they were encamped at Shittim, which would be their last station in the wilderness before they entered Canaan, it seems they began to mingle with the women of Moab, and Midian, too, as we'll soon see.  They began to commit whoredom which probably meant sexually and spiritually.  I still couldn't see why the old commentaries I study still wanted to blame Balaam for this, until Matthew Henry, in his Commentary on the Whole Bible, referenced Revelation 2:14, when the Lord addressed the churches, and said this:

“But I have a few things against you, because you have there those who hold the doctrine of Balaam, who taught Balak to put a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit fornication."

If the Lord said it, I know it is true!  That verse in Revelation shows that the whoredom was both sexual and spiritual.  Albert Barnes, in his Notes on the Bible, wrote that records of the neighboring cities of the plain suggest that these people were more than just "ordinarily licentious".  In his prophecy, Balaam had said that whoever blessed Israel would be blessed, and that those who cursed Israel would be cursed.  Perhaps he encouraged the Moabites and Midianites to charm the Israelites by sending in their women.  Matthew Henry wrote so eloquently and truthfully:

"Those are our worst enemies that draw us to sin, for that is the greatest mischief any man can do us. If Balak had drawn out his armed men against them to fight them, Israel had bravely resisted, and no doubt had been more than conquerors; but now that he sends his beautiful women among them, and invites them to his idolatrous feasts, the Israelites basely yield, and are shamefully overcome: those are smitten with his harlots that could not be smitten with his sword. Note, we are more endangered by the charms of a smiling world than by the terrors of a frowning world."

(2) And they called the people to the sacrifices of their gods; and the people did eat, and bowed down to their gods. 

Indeed, we see that the charming women of Moab coaxed many of the Israelites to commit spiritual whoredom by eating things sacrificed to idols and bowing down to them.

(3) And Israel joined to Baal-peor, and the anger of the LORD was kindled against Israel.

It seems Israel wholly accepted the false god Baal-peor, so called probably because Baal was worshiped at the top of Peor.  The righteous anger of the Lord was aroused against Israel.  No sin could be worse than idolatry.  There is only salvation and life in the one true God; any other god leads only to sin and death. 

Recently, I have reflected on how all people innately know that there is something larger than themselves, and they feel a need to worship it.  We all instinctively know there is a God; it's just many follow false ones.  Even atheists who think they don't believe in a god, believe in something, whether it's nature or something within themselves that has to be cultivated and reached at a higher level.  We know there is something higher than ourselves.  What makes it higher?  Why do we think it needs to be worshiped?  To me, it only makes sense that we instinctively know that there was a Creator God who created us and everything around us and we owe everything to Him.  The egotistical part of us sometimes wants to run from that.  We may listen to Satan, who whispers the same lies as he did in the garden of Eden, "Did God really say that? You won't die. God knows you can be as God."  We instinctively know God; God in His mercy, gave us that innate knowledge, so that we may all accept Him.  When you think about it, why would anyone go anywhere else to look for that Higher Being?  What other god has ever been so historically written about and tested with such scrutiny?  Why would God who wants us to seek and find Him be obscure and hard to find, as some would believe in an obscure god and believe they have found the true answer?  There is none but Him, and we all know it, although some choose to reject it.

(4) And the LORD said to Moses, "Take all the heads of the people, and hang them up before the LORD against the sun, that the fierce anger of the LORD may be turned away from Israel."

The Lord told Moses to take all the leaders of the people and hang them up before the Lord.  I don't believe as some that they were to be hung by the neck.  The original word "yaqa" means "to be dislocated, be alienated" and can also mean "hang up".  I think this hanging up was more to put them on display before the Lord and having them face the sun.  Being in full sunshine might have been to make them public and in full view of the congregation, but it may have also been as Dr. John Gill suggested in his Exposition of the Entire Bible, "...and if it was the sun that was worshipped in this idol, as some think, they were hanged against the sun, to show that the idol they worshipped was not able to deliver them; but, in the face of it, and as it were in defiance of it, they were ordered to be hanged up."  This was done to hopefully begin to remedy the situation and appease the fierce anger of the Lord.

(5) And Moses said to the judges of Israel, “Every one of you slay his men who were joined to Baal-peor.”

Moses told each of the judges of Israel to kill or order to be killed his men who had joined themselves to Baal-peor.  There are varying interpretations of these verses.  I originally felt like the rulers were hung up in view of the people and then Moses told the judges to find the guilty ones under each one's jurisdiction and kill just the guilty ones.  It might be as some suggested, that the literal heads of the people were hung before the Lord.  Note the Lord said to take all the heads of the people, and Moses, in response, told the judges to slay the guilty parties.  It may have been just the guilty heads were hung, or it might be that the leaders of the people were hung because they were, if not guilty themselves, at least complicit by doing nothing to rein in the behavior of the people under their charge.  Our rulers are held to higher standards.

(6) And, behold, one of the children of Israel came and brought to his brethren a Midianitish woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, who were weeping before the door of the tabernacle of the congregation.

While the congregation stood weeping before the door of the tabernacle with Moses, because of all that was going on with the heads and the slaying of the people joined with Baal-peor, one of the Israelites actually had the audacity to bring a Midianite woman with him in the sight of Moses and all the congregation.

(7) And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from among the congregation, and took a javelin in his hand; (8) And he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel.

When Phinehas, the son of Eleazar, son of Aaron, saw this man and this Midianite woman, he took his javelin and went after the man and woman and killed them both.  Phinehas was in line to be high priest, and obviously a righteous judge to follow the order of Moses to slay all those who had joined themselves to Baal-peor.  Indeed, the Lord approved of this righteous act to cleanse the camp of those who had joined themselves to Baal-peor, and stayed the plague from the children of Israel.  Whether this was an actual pestilence that had broken out among the people because of their physical and spiritual adultery, as the historian Josephus suggested, or a plague of death ordered by the Lord to kill all those who had allowed themselves to be joined to Baal-peor, this judgment was stopped because of the zealous act of Phinehas.

(9) And those who died in the plague were twenty-four thousand.

24,000 died in this "plague".  Much attention was given by the commentaries I study to the fact that the Apostle Paul said in 1 Corinthians 10:8 about this incident, "Neither let us commit fornication, as some of them committed, and fell in one day twenty-three thousand."  I personally didn't see a need to reconcile the numbers, but the commentators did, and as they did so with almost unanimity, I will consider it important enough to note here.  They seem to agree that Paul spoke of the ones who "fell" as opposed to Moses counting all who died, by hanging, slaying, or some immediate plague of the Lord.  I would think those who were slain by the judges would be considered fallen, so maybe the additional 1000 were those hung before the Lord before the slaying began.  Any way you look at it, a great number of Israelites were killed because of their great sin of idolatry and adultery.

(10) And the LORD spoke to Moses, saying, (11) “Phinehas the son of Eleazar, the son of Aaron the priest, has turned My wrath away from the children of Israel, while he was zealous for My sake among them, that I did not consume the children of Israel in My jealousy."

The Lord told Moses that it was the zeal of Phinehas that turned His wrath away from the children of Israel.  It was because he was zealous for his Lord's sake.  The original word "qinah" that was translated as "sake" can also mean "zeal".  Phinehas acted with the zeal of the Lord; he was zealous with the Lord's zeal.  The Lord knows the heart, and because of the terrible affront and disrespect for his Lord, Phinehas had jumped up and acted decisively to destroy those who had acted so irreverently.  Some of the commentators I study made it a point to say that Phinehas's deed of vengeance cannot be condoned as a routine way of handling such instances, condemning revenge.  Once again, I say that God knows the heart, and this was, after all, a different time when the Lord actually dwelt among His people.  Phinehas could not allow such a detestable act to be done in the presence of His Lord.  Now we have Jesus and the teaching that we love our enemies and do good for them and let vengeance be the Lord's.  It's not that the law changed; it's that Jesus's blood now covers sin.  Phinehas shed blood to cover the sin of Israel for the Lord's sake, and that was a picture of the Christ to come who would have His blood shed to cover our sins.

Note that the Lord's jealousy is not as trivial as what we think of jealousy today.  We think of jealousy as envy.  The Lord is certainly not envious that people look to false idols rather than to Him!  As I have explored before, there are two other dictionary definitions of "jealous", "solicitous or vigilant in maintaining or guarding something" and "intolerant of unfaithfulness or rivalry".  I believe these are the more accurate descriptions of God's jealousy for His people.  God loved His people as the most loving husband would love his spouse, actually much more, and He is jealous for their fidelity, solicitous and vigilant in guarding it, because that is what is best for His people.  It's not that He is envious and needs His children's love and fidelity; it's because His children need it!  He loves His children and in His mercy, He is jealous and zealous to turn them back to their only source of eternal life with Him.

(12) “Therefore say, ‘Behold, I give to him My covenant of peace.'"

The Lord continued speaking to Moses and told him to declare that the Lord gave Phinehas His covenant of peace, as he had certainly made peace between God and His people by his heroic action.

(13) "'And he shall have it, and his seed after him, the covenant of an everlasting priesthood, because he was zealous for his God, and made an atonement for the children of Israel.'"

The Lord said He gave Phinehas His covenant of peace.  He may have meant the everlasting priesthood, as that is what His covenant with Levi was called in Malachi 2:5--"My covenant was with him (Levi) of life and peace."  Even though Phinehas was in line for the priesthood and would have it upon his father's death, here the Lord had promised him at that moment an everlasting priesthood for him and his descendants after him because of his zeal for his Lord.  And because he was zealous for his Lord, he had made atonement for the children of Israel, which was the duty of the priests.

(14) Now the name of the Israelite who was slain, who was slain with the Midianite woman, was Zimri the son of Salu, a prince of a chief house among the Simeonites.

The Israelite who was killed by Phinehas is identified as Zimri, son of Salu.  The word "ab" translated as "chief" literally means "father", so Zimri was probably called a prince of his father Salu's house, one of the families of the Simeonites.

(15) And the name of the Midianite woman who was slain was Cozbi the daughter of Zur; he was head of the people of a chief house in Midian.

The Midianite woman is also identified as Cozbi, the daughter of Zur, who was later said to be one of the five kings of the Midianites (Numbers 31:8).

(16) And the LORD spoke to Moses, saying, (17) "Vex the Midianites, and smite them."

The Lord spoke again to Moses telling him to "vex" the Midianites.  The original word used was "tsarar" and literally meant "to cramp an adversary", by implication "to besiege", and actually the Lord went on to tell Moses to smite or slay them.

(18) "For they vex you with their wiles, by which they have beguiled you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, their sister, who was slain in the day of the plague for Peor's sake."

The reason the Lord gave to slay the Midianites was because they had vexed the Israelites with their wiles, that is, with cunning methods to draw them into association and kinship with them.  The Midianites had charmed and misled the Israelites into accepting the false idol Baal-peor, and in accepting the likes of Cozbi, the daughter of a prince of Midian, who had been brought into their midst, but who was slain in the day of the plague that had been sent because of the worshiping of Baal-peor.

The moral of this story, or rather this historical event, as "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness" (2 Tmothy 3:16), is to show how easily we can be led astray by our fleshly desires.  And the fact that satisfying our fleshly lusts will almost always lead to more sin and idolatry.  Think about how Israel abode in Shittim with their promised land in full view.  God had done so much for them, and they were finally at their destination, and yet they allowed themselves to be tempted by these women, and seemed to be happy to stay where they were.  They enjoyed mingling with the beautiful women which led to committing lewdness with them, and then they were easily drawn into doing other things with them, like participating in the idolatrous feasts and eventually worshiping their god.  Zimri had taken it a step further bringing a harlot boldly back to the Israelite camp.  Moses and the congregation of Israel were weeping at the door of the tabernacle in sorrow and repentance for the sin they had committed and for the resulting plague.  Zimri shamefully brought a harlot among them and went into a tent with her, which implies he planned on more than a casual visit.  He declared his sin as Sodom, a reference to Isaiah 3:9, and gloried in his shameful act in dishonoring God.

Once we give into temptation, it becomes easier to pile on sin until the point we turn completely away from God or He turns His face from us and gives us over to our vile affections (Romans 1:26).  Also in Romans 1 is the verse, "Though they know God’s righteous decree that those who practice such things deserve to die, they not only do them but give approval to those who practice them" (Romans 1:32).  This was an obvious censure by God to those who give approval to those who sin.  Not only must we be vigilant against our own temptation to sin, but we must be zealous for God and His laws.  God hates the lukewarm Christian (Revelation 3:16).  This is not to say that we are to go around killing sinners, certainly not!  As was discussed earlier, we are in a different age where Jesus now dwelt with sinners, and is an intercessor between sinful man and a righteous God who cannot look upon sin.  In the Old Testament we get glimpses of Christ through the actions of OT heroes like Phinehas here who interceded for the people and rid them of the sin in their camp.  Through his zealous act, Israel was saved from the plague.  Although we don't take justice into our own hands now, we have plenty of references in the New Testament that tell us not to condone sin, but to be zealous for God's laws.  We love the sinner, but hate the sin.  We are all sinners, and we certainly don't want to be hated and shunned for our sins, but neither should we want to be left to wallow in it and die.  It's a far more loving thing to want to remove the stumbling blocks that cause people to sin, such as sinful laws like abortion on demand and homosexual marriage.  Let's be zealous for things that honor God and zealous to remove things that dishonor Him!

Balaam and Balak

Continuing a chronological Bible study, and reaching the conclusion to a literal chiffhanger from the last chapter and post:

(Numbers 23:1) And Balaam said to Balak, “Build me here seven altars, and prepare me here seven oxen and seven rams."

At the end of the last chapter, Balak had taken Balaam up to the high places of his idol Baal to allow him to see the Israelites below them.  Balaam now asked that Balak build right there in one of the high places devoted to Baal seven altars, and to prepare for him seven oxen and seven rams.  There was much speculation among the early Biblical scholars I study about Balaam's motive in this.  Most seemed to think it was perverse, that perhaps he was "bribing God" with so many altars, that building seven altars was heathenish, that they were built for the seven known planets at the time.  I may stand corrected as I read on, but at this point, I give Balaam full benefit of the doubt that he had seen the light.  Seven is also the number of perfection.  Maybe Balaam asked for these preparations that would seem familiar and acceptable to Balak, so that he would be more susceptible to hearing the truth from the one true God.  As the apostle Paul wrote in 1 Corinthians 9:19-22:

"For though I am free from all men, I have made myself a servant to all, that I might win the more; and to the Jews I became as a Jew, that I might win Jews; to those who are under the law, as under the law, that I might win those who are under the law; to those who are without law, as without law (not being without law toward God, but under law toward Christ), that I might win those who are without law; to the weak I became as weak, that I might win the weak. I have become all things to all men, that I might by all means save some."

(2) And Balak did as Balaam had spoken; and Balak and Balaam offered on every altar a bullock and a ram.

Balak did as Balaam had instructed him, and together they offered on each altar a bull and a ram.

(3) And Balaam said to Balak, “Stand by your burnt offering, and I will go; perhaps the LORD will come to meet me, and whatever He shows me I will tell you.” And he went to a high place.

Balaam asked Balak to stand by his burnt offerings while he went away from him to another high place to meet with the Lord if He would come to meet him.  Balaam told Balak that whatever his Lord showed him, that is what he would tell him.

(4) And God met Balaam, and he said to Him, “I have prepared seven altars, and I have offered on every altar a bull and a ram.”

God did indeed meet with Balaam, and Balaam told him he had prepared seven altars and had offered a bull and a ram on each.  Again Biblical scholars believe Balaam was boasting to the Lord, hoping to gain His favor in what he desired to do all along for his client, Balak.  I still don't necessarily see this; we shall see how God responds to it:

(5) And the LORD put a word in Balaam's mouth, and said, “Return to Balak, and thus you shall speak.”

The Lord did not reprimand Balaam, but told him to return to Balak and speak to him the words the Lord put in his mouth, which is exactly what the Lord had told him to do in chapter 22 of Numbers.  I see no reason to add to the story that Balaam was still trying to force his own will and bribe his Lord.

(6) And he returned to him, and there he was, standing by his burnt offering, he and all the princes of Moab.

Balaam returned to Balak to find him doing just as he had told him to do, standing by his burnt offering, he and all his princes.  They were surely anticipating a favorable response from Balaam.

(7) And he took up his parable, and said, “Balak the king of Moab has brought me from Aram, out of the mountains of the east, saying, ‘Come, curse Jacob for me, and come, defy Israel.'"

Balaam "took up his parable", or advanced his words of wisdom as received from God.  He said that Balak the king of Moab had brought him there to curse and defy Israel.  So far, so good, with respect to how Balak might receive these words, and with how Balaam was following his Lord's will and not his own.

(8) “How shall I curse whom God has not cursed? Or how shall I defy whom the LORD has not defied?"

Balaam went on to say how could he possibly curse whom God had not cursed, and how could he defy whom God had not defied, again showing his willingness to only do what God had told him to do, and telling Balak what he had said he would tell him--whatever his Lord showed him, he would tell him.

(9) "For from the top of the rocks I see him, and from the hills I behold him; lo, the people shall dwell alone, and shall not be reckoned among the nations. (10) Who can count the dust of Jacob, and the number of one-fourth of Israel? Let me die the death of the righteous, and let my last end be like his!”

Balaam went on to pronounce a blessing on Israel, rather than the curse Balak expected.  From the high places of Baal where he was, he could see Israel.  The Israelites were to dwell alone and separate and would never be reckoned among the other nations, but would always be a distinct nation.  Adam Clarke, in his Commentary on the Bible, rightly noted that this was a prophecy that had been literally fulfilled through a period of thousands of years to the present day, and was truly an astonishing fact.  Balaam went on to ask who could even count the infinite multitude as numerous as the dust of the earth; who could number even a fourth of them?  When he died, as all men do, he wished to die as the righteous died, and wished for his end to be as Jacob's (Israel's) was.  The death of the righteous was far superior to the death of the wicked.  How could death be better one way or another?  It can only be if there is something after that death.  The original word "achariyth" that was translated as "end", Strong's more fully defines as "posterity" and Brown-Driver-Briggs adds to that "after part, latter time".  Especially when you consider the fact that Balaam said "last end", he was undoubtedly speaking of what came after death.  The last end of Jacob was peace, rest, and eternal life. It was so blessed, Balaam wished his end to be like Jacob's.

(11) And Balak said to Balaam, “What have you done to me? I took you to curse my enemies, and, behold, you have altogether blessed them."

In utter disbelief, Balak cried out to Balaam to ask what had Balaam done to him.  Balak had brought Balaam there to curse Israel, whom he considered his enemies, and Balaam had instead completely blessed them.

(12) And he answered and said, “Must I not take heed to speak that which the LORD has put in my mouth?”

Balaam answered Balak with the question of should he not take heed to speak only what the Lord had put in his mouth.  Most of the great scholars I study at this point, still suggest that Balaam had been pretending regard for the Lord.  I still don't see it.  Maybe because Balaam went this far, instead of shutting off Balak in the beginning, is why they feel his heart had not been changed.  They say he would have to speak what the Lord would have him speak at this point, against his will, unable to resist the power of the Lord.  While that is true, I've seen no reference to his hardened heart at this point.  I don't see why it couldn't be that he was shown the light by the Lord and was doing all this to show the glory of God in His blessing of Israel.

(13) And Balak said to him, “Please come with me to another place from which you may see them; you shall see only the outer part of them, and shall not see them all; curse them for me from there.”

Then Balak suggested that Balaam go with him to another place where he could see the Israelites, although only the outer edge of them, and he would not see them all.  Balak told Balaam to curse the Israelites for him from there.  I'm not quite sure why Balak thought a different view would change his blessing, but I guess he felt he was a desperate man.  Perhaps he thought Balaam had been overwhelmed by the sight of such an immense camp, or maybe even full of admiration for the glorious sight.  Maybe seeing just a small outer edge of the group would change his perspective.

(14) And he brought him into the field of Zophim, to the top of Pisgah, and built seven altars, and offered a bullock and a ram on every altar.

Balak brought Balaam into the field of a place called Zophim, which literally meant "watchers".  He took him to the top of Mount Pisgah and there again built seven altars and offered a bull and a ram on each altar.  These appear to be the actions of Balak, not Balaam, so once again I don't see Balaam acting wickedly as so many scholars believed.  Balak was the one trying to entice Balaam into giving him what he wanted.

(15) And he said to Balak, “Stand here by your burnt offering while I meet the LORD over there.”

Balaam did agree to meet with the Lord again.  He told Balak to stand by his burnt offering while he went to meet with the Lord.

(16) And the LORD met Balaam, and put a word in his mouth, and said, “Go back to Balak, and thus you shall speak.”

The Lord did meet with Balaam and told him to go back to Balak and tell him the words the Lord had put into his mouth to say.  I don't see a God admonishing Balaam for coming to Him again.  I don't see Balaam asking the Lord to change His mind.  I still don't see a conniving Balaam anxious to change the mind of the Lord for his own benefit.  I see this all as the Lord gaining Balaam's full attention and understanding through the words of the angel, and Balaam going through the motions as the Lord had then told him, "Go, but only speak the word I give you".

(17) And when he came to him, behold, he stood by his burnt offering, and the princes of Moab with him. And Balak said to him, “What has the LORD spoken?”

When Balaam returned to Balak, he was standing by his burnt offering with the princes of Moab with him.  He was most anxious to hear what the Lord had spoken to Balaam.  Balak appears to have at that point realized that Balaam would only do what his Lord would have him do or say, but he was still under the impression that His mind could be encouraged to change.

(18) And he took up his parable, and said, “Rise up, Balak, and hear. Hearken to me, you son of Zippor."

Balaam took up his parable, again delivering the words his Lord had given him.  Balak was already standing by his burnt offering, but the words of the Lord seem to imply he was to raise his attention and carefully listen to what the Lord had to say directly to him.

(19) “God is not a man, that He should lie, neither the son of man, that he should repent; has He said, and will He not do? Or has He spoken, and shall He not make it good?"

God, through Balaam, asked Balak directly about His nature.  Was He a man who lied or like a man that he should change His mind?  No, he said He was not.  Did Balak really think that He had spoken and would not bring it about?

(20) "Behold, I have received commandment to bless; and He has blessed, and I cannot reverse it."

The words of Balaam, put there by God, now told Balak that he had received the command from God to bless Israel.  He had blessed them, and Balaam could not reverse that blessing.

(21) “He has not beheld iniquity in Jacob, neither has He seen perverseness in Israel; the LORD his God is with him, and the shout of a King is among them."

Balaam went on to say the words of his Lord to Balak.  The Lord had not observed any iniquity or perverseness in Israel that He should curse them.  Of course, they had had sin and iniquity, but not to the point that God would curse them and not be their Lord.  The Lord God was with Israel, and the joyful and triumphant shouts that people might give their king was among Israel; He was their King and ruler.

(22) "God brought them out of Egypt; he has strength like a unicorn."

Balaam went on to pronounce that God had brought His people out of Egypt.  "He" meaning Jacob or Israel, had the strength of a unicorn.  It seems no one knows exactly what the original word "reem" translated as "unicorn" really meant.  Since a unicorn is a mythical creature, it is unlikely that that is what is meant, unless the fables of their time suggested an animal of strength that could no longer be held as a slave, as the Israelites had been slaves in Egypt.  Some scholars speculate that it might have actually been a rhinoceros that was meant; the rhino having a single horn was definitely an animal of great strength.

(23) "Surely there is no enchantment against Jacob, neither any divination against Israel; according to this time it shall be said of Jacob and of Israel, 'What has God wrought!'"

Balaam told Balak that there was no enchantment or divination that could prevail to bring about a curse to Israel.  According to that particular time, it would be said of Israel with wonder and amazement, what great things God had done for His people.

(24) "Behold, the people shall rise up as a great lion, and lift up itself as a young lion; he shall not lie down until he eats the prey, and drinks the blood of the slain."

Balaam went on to say that the Israelites would rise up like a great lion, the old king of the forest that was feared and respected by all other animals.  Israel would lift itself up as a young lion, the young predatory lion that would not rest until it devoured its prey.  These images illustrated a people strong and courageous and even victorious against their enemies.

(25) And Balak said to Balaam, “Neither curse them at all, nor bless them at all.”

Balak's response to Balaam was something to the effect of--"Fine, if you won't curse them for me, then don't, but don't bless them, either."  I believe it might be a little late for that request, not that it would have done any good, as God had placed the words in Balaam's mouth, and he was going to say them, regardless of any other requests or orders.

(26) But Balaam answered and said to Balak, “Did I not tell you, saying, ‘All that the LORD speaks, that I must do’?”

Indeed Balaam did answer Balak that he had already told him that whatever the Lord spoke, he must also speak.

(27) And Balak said to Balaam, "Come, I pray thee, I will bring you to another place; perhaps it will please God that you may curse them for me from there.”

Incredibly, Balak suggested they go to a different place and maybe God would curse them from there.  Balak did not have a full understanding of the Almighty never-changing God of the universe.  However, at least at this point, he seemed to realize and acknowledge that there was this God of Balaam and that it was He who hindered Balaam, that it was not Balaam's fault that he did not curse the Israelites for him.  Perhaps now he was trying to please God with a more worthy location from which to curse them.

(28) And Balak brought Balaam to the top of Peor, that looks toward Jeshimon.

Balak took Balaam to the top of Mount Peor, afterwards called Baal-Peor where the idol Baal was worshiped.  There was very likely a temple for Baal here, and perhaps Balak thought that God would appreciate this high place of honor.  Dr. John Gill, in his Exposition of the Entire Bible, pointed out that Jeshimon was the same as Beth Jesimoth in the plains of Moab, thus being the place where Israel camped (Num. 33:49), and a place where Balaam would have a full view of the Israelites.

(29) And Balaam said to Balak, “Build me here seven altars, and prepare me here seven bullocks and seven rams."

Once again Balaam told Balak to build seven altars prepared with seven bulls and seven rams.  Perhaps Balaam shouldn't have kept on tempting or appearing to bribe the Lord, as most scholars believe he did for selfish reasons.  I still don't see it that way.  Only God knows what was in Balaam's heart at this point, but God did allow them to keep going forward with these futile motions.  When you consider the time and labor and even expense spent on preparing multiple sets of seven altars with multiple sets of sacrifices, I believe the answer would make more of an impactful impression on both Balak and Balaam, and was used for God's purposes at this point.  It is true that God first told Balaam not to go to Balak.  However, once He allowed him to go, God's will was to be shown in another way that would be well impressed upon both these men, as Balaam surely needed this reinforcement after his initial actions of pressing forward to go to Balak.

(30) And Balak did as Balaam had said, and offered a bullock and a ram on every altar.

Once again, Balak did as Balaam told him to do, and built the altars (or had them built) and offered a bull and a ram on each altar.  Again considering the time and expense in an action that seemed less and less likely to produce the desired effect, you can see that Balak was a desperate man grasping at straws in order to have Israel cursed.

(Numbers 24:1) And when Balaam saw that it pleased the LORD to bless Israel, he did not go as at other times, to seek to use enchantments, but he set his face toward the wilderness.

This is the first indication I have that perhaps Balaam had tried to use his own means to maybe achieve his more desired answer of the Lord.  He had used sorcery or divination the other times he sought an answer from the Lord.  He now had definitely seen that the Lord was determined to bless Israel, and he did not bother with enchantments or asking the Lord, but just turned his face toward the wilderness to look upon Israel and to pronounce his parable.  I still don't believe this necessarily proves that Balaam had evil and selfish motives at this point.  This is how he had become accustomed to seeking an answer from the Lord, using his enchantments, but now he was totally convinced of the Lord's intentions and will, and did not bother with his enchantments.

(2) And Balaam lifted up his eyes, and he saw Israel encamped according to their tribes; and the Spirit of God came upon him.

Balaam looked upon Israel encamped according to their tribes, and the Spirit of God came upon him.  Whether or not Balaam was filled with the Holy Spirit because he had finally come to have complete faith in God alone, or God was just using his vessel just as He had used the donkey's, God's spirit was now upon him.

(3) And he took up his parable, and said, "Balaam the son of Beor has said, and the man whose eyes are open has said, (4) He has said, who heard the words of God, who saw the vision of the Almighty, falling into a trance, but having his eyes open:"

In prophetic words, Balaam spoke of himself in the third person as a man whose eyes were opened to the truth, one who heard the words of God and who had seen a vision of the Almighty God.  Falling into a trance but having eyes wide open, I believe is Balaam's attempt to explain that although he was wide awake, it was as if the truth came upon him as he was in a sort of trance.  Most scholars would suggest that he was declaring that his eyes had only at that point been opened to the truth, but I still believe they had been opened ever since he saw the angel of the Lord in Numbers 22:31--"Then the LORD opened the eyes of Balaam, and he saw the angel of the LORD standing in the way..."  The only inkling I have had that Balaam was still trying to assert his own will all this time was the fact that he had continued to use sorcery up to this point.  However, if he had learned to always use sorcery to inquire of the Lord, he may have still believed that was the only way to hear from the Lord.  At this point, he realized that was no longer necessary.

(5) "How goodly are your tents, O Jacob, and your tabernacles, O Israel!"

Balaam began the actual blessing of Israel.  How good and pleasing were the tents of Israel!  Not that they were rich or magnificent in structure, but they were in a pleasant order that suggested unity and harmony.  The Israelites didn't have multiple tabernacles, but I believe the sense is that their general church of God where Israel dwelt in tents with their Lord among them, was very good.

(6) "As the valleys are they spread forth, as gardens by the river's side, as the trees of aloes which the LORD has planted, and as cedar trees beside the waters."

As long and broad as the valleys, Israel lay encamped.  As gardens, perhaps because of their beauty and the fact they were laid out in a pleasing manner, Israel lay pleasingly encamped.  As the aloe trees that the Lord had planted, that were beautiful in their natural state as opposed to gardens planted by man, so was Israel.  As the cedar trees beside the waters that grew tall and mighty and majestic, so was the camp of Israel.

(7) "He shall pour the water out of his buckets, and his seed shall be in many waters, and his king shall be higher than Agag, and his kingdom shall be exalted."

Israel would have plentiful blessings as I believe the image of water pouring forth from buckets suggests.  His posterity would be showered with many blessings from the Lord.  Israel's king would be higher and greater than Agag, the king of Amalek, who was probably considered the greatest king on earth at that time.  Israel's kingdom would be exalted in the world.

(8) "God brought him forth out of Egypt; he has as it were the strength of an unicorn; he shall eat up the nations his enemies, and shall break their bones, and pierce them through with his arrows."

God brought Israel forth out of Egypt out of bondage, and now Israel had that strength of a unicorn or rhinoceros, or whatever mighty beast was meant.  He would devour his enemies, breaking their bones, signifying the breaking of their men and their cities, and would utterly slay them.

(9) "He couched, he lay down as a lion, and as a great lion; who shall stir him up? Blessed is he that blesses you, and cursed is he that curses you."

Israel lay as a sleeping lion, the king of the forest respected by all others and having no fear of the others.  Who would dare to rouse the sleeping lion or provoke Israel?  Then speaking directly to Israel, Balaam pronounced the blessing that whoever blessed Israel would be blessed, and whoever cursed Israel would be cursed.

(10) And Balak's anger was kindled against Balaam, and he struck his hands together; and Balak said to Balaam, “I called you to curse my enemies, and behold, you have altogether blessed them these three times."

At this point, Balak had become very angry with Balaam and he struck his hands together in an expression of that anger.  He said to Balaam that he had called him to curse the Israelites whom he called his enemies, but Balaam had completely blessed them instead these three times.

(11) “Now therefore, flee to your place; I thought to promote you to great honor, but, lo, the LORD has kept you back from honor.”

Balak told Balaam to go back to his own country.  He told him that he had intended to promote him to great honor when he cursed Israel for him, but his Lord had kept him from that honor.

(12) And Balaam said to Balak, “Did I not also speak to your messengers whom you sent to me, saying, (13) ‘If Balak were to give me his house full of silver and gold, I could not go beyond the commandment of the LORD, to do good or bad of my own mind; but what the LORD says, that will I speak?'"

Balaam reminded Balak that he had warned his messengers that even if Balak were to give him his entire house full of silver and gold, he would not stray from what the Lord had put in his mouth to speak.

(14) “And now, behold, I go to my people; come, I will advise you what this people will do to your people in the latter days.”

Balaam agreed to go back to his people, but first he wanted to tell Balak what the Israelites, whom he had wanted cursed, would later actually do to his people.

(15) And he took up his parable, and said, "Balaam the son of Beor has said, and the man whose eyes are open has said:"

Balaam spoke the prophetic words of the Lord, beginning with the fact that he had had his eyes opened to the truth.

(16) "He has said, who heard the words of God, and knew the knowledge of the most High, who saw the vision of the Almighty, falling into a trance, but having his eyes open."

Balaam, still speaking of himself in the third person, said he had heard the words of God and thus spoke; he knew what the most high God wanted as he had seen a vision of Him while awake.

(17) "I shall see him, but not now; I shall behold him, but not near; there shall come a Star out of Jacob, and a Scepter shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth."

At this point, Balaam seemed to possibly be prophesying about the coming Messiah.  He would see Him in the future, but not yet; he would behold Him from afar.  A Star would come out of Jacob and a scepter would rise out of Israel, descriptive words of the Messiah who would come out of Israel as King.  He would destroy Moab from one corner to the other, and would destroy all the children of Sheth.  Sheth means "substituted" and was the same as Seth, the third son of Adam.  As all nations came from Seth, He would rule over all the world.  Some scholars believe this might refer to some ruler of Moab whom He would destroy.  Some of the Bible commentators believed this prophesied the coming of King David out of Israel who would smite the Moabites.  However, David himself was a sort of illustration of the coming Messiah who would rule the world and destroy all those who opposed Him.

(18) “And Edom shall be a possession; Seir also shall be a possession for his enemies; and Israel shall do valiantly."

Balaam went on to prophesy that Edom, including Mount Seir, would be possessed by Israel.  Indeed David would make the Edomites his servants.  Perhaps the mention of Mount Seir depicted the strongest and most fortified places would fall to their enemy, Israel.  Israel would conquer valiantly!

(19) "Out of Jacob shall come He who shall have dominion, and shall destroy him that remains of the city."

Once again Balaam appeared to be prophesying about the coming Messiah who would have dominion over the entire world, destroying any enemies who remained.

(20) And when he looked on Amalek, he took up his parable, and said, "Amalek was the first of the nations; but his latter end shall be that he perish forever."

Of Amalek, Balaam prophesied that although it might have been first among the nations, whether literally the first nation, or the most powerful or richest, or even that it was the first to war against Israel, its ultimate end would be that it would perish forever.

(21) And he looked on the Kenites, and took up his parable, and said, "Strong is your dwelling place, and you put your nest in a rock. (22) Nevertheless the Kenite shall be wasted, until Asshur shall carry you away captive."

Balaam looked upon the Kenites.  There is some uncertainty as to exactly who the Kenites were, but it seems reasonable to assume that the Kenites were a Canaanite people, who may have derived their name from the city of Kain.  The word translated as "Kenites" in verse 21 is not the same word translated as "Kenite" in verse 22.  "Qeyniy" in verse 21 Strongs' states means "Kenite or member of the tribe of Kajin" stemming from the root word "qayin" which is the word used in verse 22.  "Qayin" means "the name of the first child, also of a place in Palestine".  Qayin would be wasted, which could be the city of Kain, as some scholars suggest, but I believe it was just the nation as a whole--Kain, the Kenites; as Edom, the Edomites, was used; and Amalek, the Amalekites.  The Kenites may have been the securest of the nations as nature had fortified them as they dwelt in the rocky places, but they would waste away until carried away captive by Asshur, or the Assyrians.

(23) And he took up his parable, and said, “Alas! Who shall live when God does this?"

Balaam continued his prophesying, asking the rhetorical question of who could possibly live when God brought all this about.  Some scholars suggest that this might mean that it will happen so far in the future that no one in that present time would live to see it happen.

(24) "And ships shall come from the coast of Chittim, and shall afflict Asshur, and shall afflict Eber, and he also shall perish forever."

Strong's defines Chittim as "...from an unused name denoting Cyprus (only in the plural); a Kittite or Cypriote; hence an islander in general, that is, the Greeks or Romans on the shores opposite Palestine..."  Ships would come from Chittim, or Cyprus, or the islands.  Albert Barnes explained it this way in his Notes on the Bible, "Cyprus, the nearest of the western islands, the only one visible from Palestine, and so the representative to Balaam and to Israel of all those unknown western regions across the Mediterranean Sea, from which were at length to come the conquerors of the mighty empires of the East."  Asshur would carry away Kain, and then Chittim would afflict Asshur, and also Eber.  Most of the older commentaries I study believed Eber referred to the descendants of Eber, or Shem, and were Hebrews.  It makes more sense that they were as Adam Clarke suggested, "Probably not the Hebrews, as some think, but the people on the other side the Euphrates, from עבר  abar, to pass over, go beyond; all which people were discomfited, and their empire destroyed by Alexander the Great."  Indeed, even Strong's states Eber is the same as "eber" meaning "properly a region across...on the opposite side (especially of the Jordan; usually meaning the east)".  Either Eber would also perish forever, or it might even mean that the conqueror from Chittim would also perish.

(25) And Balaam rose up, and went and returned to his place; and Balak also went his way.

With the end of the words of prophecy given him by God, Balaam then rose up and went back toward his home, and Balak also left.  Reading those prophetic words, it is interesting to note how God can use all people to bring about His purposes.  He can use evil nations to bring down other evil nations, but then He also used a donkey, so it should come as no surprise that God can use whomever or whatever He chooses to bring about His will and purposes.

God Uses a Donkey to Talk to Balaam

Continuing a chronological Bible study:

(Numbers 22:1) And the children of Israel set forward, and pitched in the plains of Moab on this side of the Jordan by Jericho.

In the last chapter, the Israelites had just conquered Og king of Bashan, and they now moved from Bashan and camped in the plains of Moab on their side of the Jordan across from Jericho.

As I follow a chronological Bible study, the order of which was designed by Skip Andrews, I now go to Numbers 33:

(Numbers 33:48) And they departed from the mountains of Abarim, and pitched in the plains of Moab by Jordan near Jericho.

Numbers 33, which chronicles Israel's journeys and camp stations, stated they left the mountains of Abarim where they had conquered Heshbon and Bashan, and also stated they camped in the plains of Moab by the Jordan across from Jericho.

(49) And they pitched by the Jordan, from Beth Jesimoth as far as the Abel-Shittim, in the plains of Moab.

They camped by the Jordan in an area that stretched from Beth Jesimoth to Abel-Shittim, as their campsites surely had to be very large or very long in this case, as they camped along the Jordan River in the plains of Moab across from Jericho.

(Numbers 22:2) And Balak the son of Zippor saw all that Israel had done to the Amorites.

Balak, the son of Zippor, who we will see was the king of Moab at that time, had witnessed all that Israel had done in conquering the Amorites and seizing their lands.

(3) And Moab was exceedingly afraid of the people because they were many, and Moab was distressed because of the children of Israel.

The king of Moab was very afraid of the Israelites because of what they had done to Sihon and Og (Num. 21) and because they were so many in number.  He was very distressed about the children of Israel.

(4) And Moab said to the elders of Midian, “Now this company will lick up everything around us, as an ox licks up the grass of the field.” And Balak the son of Zippor was king of the Moabites at that time.

Balak, the king of Moab, consulted with the elders of Midian, who were his neighbors, surely hoping that united they might be able to do something about Israel.  In his plea to the Midianites, he explained that the Israelites would surely consume them all.

(5) He sent messengers therefore to Balaam the son of Beor, to Pethor, which is by the river of the land of the children of his people, to call him, saying, "Behold, there is a people come out from Egypt; behold, they cover the face of the earth, and they abide across from me."

Balak sent messengers to Balaam son of Beor, to Pethor, which was by the river of the land of his people, that is the Euphrates.  His message told of a people who came out of Egypt and seemed to cover the face of the earth, because of their number and recent conquests.  He explained that group now dwelt across from him.

(6) "Come now therefore, please, curse this people for me, for they are too mighty for me; perhaps I shall prevail, that we may smite them, and that I may drive them out of the land, for I know that he whom you bless is blessed, and he whom you curse is cursed.”

Balak asked that Balaam come to his country and curse the Israelites for him.  Balaam is believed to have once been a prophet of the true God, but appears here to perhaps have added sorcery to his prophetic gift.  Balak acknowledged that the Israelites were too mighty for him, but if Balaam cursed them, perhaps he would prevail to destroy them and drive them out of his land.  Balak acknowledged that he knew that whoever Balaam blessed was indeed blessed, and whoever he cursed was cursed, which makes it plausible that Balaam may have sought the Lord in those instances.

(7) And the elders of Moab and the elders of Midian departed with the rewards for divination in their hand, and they came to Balaam and spoke to him the words of Balak.

The elders of Moab and the elders of Midian went to Balaam directly to speak to him the words of Balak, carrying with them the rewards for divination, which probably meant gifts or payment to him to curse the Israelites.

(8) And he said to them, “Lodge here tonight, and I will bring back word to you, as the LORD speaks to me.” And the princes of Moab abode with Balaam.

Balaam told the princes or elders of the Moabites and of Midian to stay with him that night, and he would bring them back word from the Lord.  They did as he asked and lodged with him.

(9) And God came to Balaam and said, “Who are these men with you?”

God indeed did speak to Balaam, and asked about the men who were with him.  These two verses show Balaam must have surely known the true God and had been in the habit of seeking Him and hearing Him.  Obviously, God knew who the men were and what they wanted, but He asked this for Balaam's benefit, as it would try his fidelity and convict him of his folly and sin as we shall soon see.

(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 they cover the face of the earth; come now, curse them for me and perhaps I shall be able to overcome them, and drive them out.'"

Balaam answered God and told him that Balak, king of Moab, had sent messengers to him telling him about the Israelites who had come out of Egypt and covered the face of the earth, and asking him to curse them so that he might overcome them and drive them out of his land.

(12) And God said to Balaam, “You shall not go with them; you shall not curse the people, for they are blessed.”

Gold told Balaam not to go with these people and not to curse the Israelites because they were blessed.

(13) And Balaam rose up in the morning, and said to the princes of Balak, “Get back to your land, for the LORD refuses to give me leave to go with you."

Balaam rose up in the morning and gave the princes of Balak God's instructions, or part of them.  He told them to go back to their land for the Lord had refused to give him permission to go with them to curse Israel.  Actually, Dr. John Gill, in his Exposition of the Entire Bible, pointed out that Balaam didn't actually tell them they were not to curse Israel because Israel was blessed.  He suggested that had Balaam told them all, perhaps it would have prevented further solicitation, as we shall soon see does occur.

(14) And the princes of Moab rose and went to Balak, and said, “Balaam refuses to come with us.”

The princes of Moab returned to Balak and told him that Balaam refused to come back with them.  Dr. Gill rightly noted that the princes came back with even less information than they were given:  they simply said that Balaam refused to come with them, not that the Lord had refused to give him permission to go.  Obviously, the word of the Lord didn't seem to be important in the eyes of these Moabites.  However, knowing it was the word of the Lord that prevented Balaam from coming to Balak, might have prevented him from pressing further.

(15) And Balak sent yet again princes, more numerous and more honorable than they.

Balak sent back to Balaam more numerous and more honorable princes, perhaps assuming Balaam had felt he had not been treated with enough respect.

(16) And they came to Balaam and said to him, “Thus says Balak the son of Zippor, ‘Please let nothing hinder you from coming to me; (17) For I will promote you to very great honor, and I will do whatever you say to me; come therefore, please, curse this people for me.’”

The second group of princes went to Balaam and gave him the words of Balak, their king.  He asked that he let nothing hinder him from coming, and assured him he would be rewarded with great honor and anything for which he asked, if he would come and curse the Israelites for him.  Balak obviously thought that Balaam refused of his own accord because he had not been properly rewarded for his services.  Had he known it was the Lord God who refused to let him go and had told him not to curse the Israelites because they were blessed, perhaps he would have never sent this second group.

(18) And Balaam answered and said to the servants of Balak, "If Balak were to give me his house full of silver and gold, I could not go beyond the word of the LORD my God, to do less or more."

Balaam answered well and spoke reverently of the Lord in his answer to this second group of princes.  Balak could give him all his riches, and he still would not go beyond the word of His Lord.

(19) “Now therefore, please, you also stay here tonight, that I may know what more the LORD will say to me.”

Even though he had spoken so well at first, he now suggested they stay with him another night and he would inquire further of the Lord.  This shows at least some slight aversion to what God had told him, that he would like to oblige them, because already knowing God's definite answer to this, he would ask again.  Why would God now reverse His opinion of the Israelites and tell him He unblessed them and to go ahead and curse them?

(20) And God came to Balaam at night and said to him, “If the men come to call you, rise and go with them; but only the word which I speak to you—that you shall do.”

God came to Balaam in the night and told him to go with the men if they came to call on him, but to only speak the word that God gave him to speak.  Dr. John Gill wrote that some people thought that this was said sarcastically.  I don't believe our Lord is sarcastic, but we have free will, and He will allow us to do what we want.  If we pray to the Lord and don't like His answer, He doesn't prevent us from going against Him, but be assured His will shall be done.

(21) And Balaam rose up in the morning, and saddled his donkey, and went with the princes of Moab.

Balaam rose up the next morning, saddled his donkey, and indeed did go with the princes of Moab.

(22) And God's anger was kindled because he went; and the angel of the LORD stood in the way for an adversary against him. Now he was riding on his donkey, and his two servants were with him.

God had previously made His will known to Balaam; just because He allowed him free will and permitted him to go did not change the original fact that Balaam had disobeyed God and had chosen his own path to benefit himself.  As stated before, God's will shall be done.  The angel of the Lord stood in Balaam's way.  The original Hebrew word for "angel" here was "malak" and meant "messenger" or "representative".  This was a God-authorized representative for Him sent as His messenger to Balaam.  Balaam was riding his donkey and had two servants with him when the angel of the Lord stood in his way.  He stood as an adversary against him, an enemy against the sin Balaam was committing.

(23) And the donkey saw the angel of the LORD standing in the way, and his sword drawn in his hand; and the donkey turned aside out of the way, and went into the field. And Balaam struck the donkey, to turn her back onto the way.

The donkey could see what Balaam in his covetousness and self-will could not see--the angel of the Lord standing in the way with his sword drawn.  The donkey turned out of the way of the angel and went into the field.  Balaam struck the donkey to get her back onto the road.

(24) But the angel of the LORD stood in a path of the vineyards, a wall on this side, and a wall on that side.

When she went into the field, the donkey apparently went onto a narrow path between two vineyards which both had walls, and now the angel of the Lord stood in this path to prevent them from proceeding further.

(25) And when the donkey saw the angel of the LORD, she thrust herself against the wall, and crushed Balaam's foot against the wall; and he struck her.

When the donkey again saw the angel of the Lord standing in the way, she thrust herself against one of the walls in order to avoid running straight into the angel.  In doing so, she crushed Balaam's foot against the wall, and he struck her again.

(26) And the angel of the LORD went further, and stood in a narrow place, where there was no way to turn either to the right hand or to the left.

The angel moved further ahead into a narrower place where there was no possible way to turn to the right or left or around.  Adam Clarke, in his Commentary on the Bible, referenced Henry Ainsworth, an earlier Hebrew scholar, who suggested this was an illustration of just how God might deal with all sinners:  "First he mildly shakes his rod at them but lets them go untouched. Secondly he comes nearer and touches them with an easy correction as it were wringing their foot against the wall. Thirdly, when all this is ineffectual, he brings them into such straits, that they can neither turn to the right hand nor to the left, but must fall before his judgments, if they do not fully turn to him."

(27) And when the donkey saw the angel of the LORD, she fell down under Balaam; and Balaam's anger was kindled, and he struck the donkey with a staff.

When the donkey again saw the angel of the Lord in the way, where there was no way for her to go but forward, she dropped to the ground under Balaam.  Balaam was so angered, he then struck his donkey with his staff.  You would think that one who presumably had been a prophet of God would have understood or at least would have been cautioned by these signs, but no, his heart was set on his self-serving task, and he beat his donkey with a staff.

(28) And 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?”

The Lord opened the mouth of the donkey and allowed her to speak to Balaam in words he would understand, since he was unable to see otherwise.  The donkey spoke to Balaam and asked what was it she had done to him that provoked him to strike her those three times. 

(29) And Balaam said to the donkey, “Because you have mocked me; I wish there were a sword in my hand, for now I would kill you!”

It amazes me that Balaam took this in stride as if it was quite natural for this donkey to talk to him, and answered her saying it was because she "mocked" him and he wished he had a sword for then he would have killed her!  The apostle Paul wrote in 1 Corinthians 1:27, "But God has chosen the foolish things of the world to confound the wise; and God has chosen the weak things of the world to confound the things which are mighty."  What more foolish thing was there than a dumb donkey to dumbfound Balaam?  Yet he still did not seem to appreciate this miraculous event for what it was.  Perhaps Balaam was accustomed to conversing with evil spirits through various creatures in his sorcery, or perhaps he was just blinded by his own greed and passion and now rage that he could not comprehend what an extraordinary event this really was.

(30) And the donkey said to Balaam, “Am I not your donkey on which you have ridden, ever since I became yours, to this day? Was I ever disposed to do this to you?” And he said, “No.”

Miraculously, the donkey answered Balaam, understanding what he had said to her, and she reasoned with him, that she had always been his good and faithful donkey and had never done such a thing before.  Balaam agreed.

(31) Then the LORD opened the eyes of Balaam, and he saw the angel of the LORD standing in the way, and his sword drawn in his hand; and he bowed down his head, and fell flat on his face.

It was at this point, perhaps because he had calmed down and his hard heart could now comprehend, that God opened Balaam's eyes and he was able to see the angel of the Lord standing in the way with his sword drawn.  Balaam then bowed down his head and fell on his face before the angel, realizing this was certainly a messenger from God Himself.

(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 stand against you, because your way is perverse before Me."

The angel of the Lord rebuked Balaam for striking his donkey as it was obviously not her fault as He had stood in the way against Balaam because his way was perverse before the Lord.

(33) “The donkey saw Me and turned aside from Me these three times; unless she had turned from Me, surely I would also have slain you by now, and let her live.”

The angel of the Lord told Balaam that the donkey had seen Him all those three times.  If it had not been for her turning aside and falling down, the angel would have killed Balaam, and let the donkey live.

(34) And Balaam said to the angel of the LORD, “I have sinned, for I did not know You stood in the way against me. Now therefore, if it displeases You, I will turn back.”

Balaam acknowledged his sin to the angel of the Lord, saying he did not realize He had stood in the way against him.  Now that he understood it displeased Him, he said he would turn back.

(35) And the angel of the LORD said to Balaam, “Go with the men, but only the word that I shall speak to you, that you shall speak.” So Balaam went with the princes of Balak.

The angel of the Lord told Balaam to go ahead with the men, but that he was only to tell them what the Lord told him to tell them.  This was what God had told Balaam in verse 20 when he had persisted in asking if he might go with the men.  However, it was necessary that the Lord get Balaam's full attention by the angel that stood in his way, so that he would indeed tell the men exactly all the Lord told him to say this time.  He had left out the most important parts before (v. 13).

(36) And when Balak heard that Balaam was coming, he went out to meet him at the city of Moab which is on the border of Arnon, which is on the utmost coast.

When Balak heard that Balaam was coming, he went out to meet him in a city of Moab that was on the border of the Arnon River which was at the uttermost border of Moab.  A king coming out himself to his uttermost border to meet Balaam showed great respect for him.

(37) And Balak said to Balaam, “Did I not earnestly send to you to call you? Why did you not come to me? Am I not indeed able to promote you to honor?"

Upon meeting him, Balak asked Balaam why he did not come to him when he first had so earnestly called for him.  Had Balaam doubted that Balak could richly reward him with honor and riches?

(38) And Balaam said to Balak, “Lo, I have come to you; have I now any power at all to say anything? The word that God puts in my mouth, that I shall speak.”

Balaam answered Balak that he had now come, but he seemed to suggest that he didn't before because he was under the restraint of the Lord and even though he was there now, he would only speak the words the Lord Himself put in his mouth.

(39) And Balaam went with Balak, and they came to Kirjath Huzoth.

Balaam went with Balak to Kirjath Huzoth, which literally means "city of streets"; it was probably a large populous city.

(40) And Balak offered oxen and sheep, and sent to Balaam and to the princes that were with him.

Balak made an offering of oxen and sheep, and either sent for Balaam and his princes to join in the feast, or sent some of the offering to them.

(41) And it came to pass on the next day, that Balak took Balaam and brought him up to the high places of Baal, that from there he might see the utmost of the people.

The next day Balak took Balaam up to the high places of Baal, probably meaning holy places of worship to their idol Baal, but also literally high so that Balaam got a good view of the edge of the encampment of the Israelites.  And there is a perfect place for a cliffhanger!  The rest of the story will be told in the next chapter and post.