Tyndale Open Study NotesNumbers 22

• As Israel journeyed to the promised land, they traveled from Mount Hor to the plains of Moab (22:1). The story of Israel's journey emphasizes the Lord's patient plan to lead Israel into Canaan despite their weaknesses.

• The general direction of their travel is clear. However, the exact path they took is not known today. Many of the places mentioned are difficult to identify.

  Archaeological evidence at some sites does not match the time usually connected with the wilderness period. Because of this, there are still serious questions about geography and history in the wilderness journey.

After defeating the Amorite kingdoms, Israel settled in the plains of Moab (21:21–35 and study note). This area is on the eastern side of the Jordan Valley, northeast of the Dead Sea, and across the river from Jericho's oasis. The Hebrews camped there until they crossed the Jordan River to enter Canaan (Joshua 3:1).

The story of Balak and Balaam marks an important turning point in Israel’s history. It includes humor, drama, and deep teaching about God.

The story makes one main point clear. The Lord’s will must be carried out. No one could stop his plan for Israel.

There is no mention of Balak outside of this event (Joshua 24:9; Judges 11:25; Micah 6:5; Revelation 2:14). Sihon, the Amorite king, had taken over his territory (Numbers 21:26). Israel had just defeated Sihon (21:21–31). Balak might have thought his small kingdom would be next.

Midian: This desert people descended from Abraham (Genesis 25:1–2; Exodus 2:15–16). Their agreement with Moab started their conflicts with Israel (Numbers 22:7; see 25:6, 14–18; 31:2–10; Judges 6–8).

• Balaam was a pagan religious specialist called a diviner. A diviner was someone who claimed to receive messages from the spiritual world and predict the future. Balaam came from northwest Mesopotamia (see “Balaam” Profile).

  Like many ancient peoples, the nations of Moab and Midian believed that spoken words had power. They believed that a blessing or a curse spoken by a skilled diviner could shape future events. Diviners claimed they had special power to discover and influence what would happen next (see Deuteronomy 18:14; 1 Samuel 6:2; 2 Kings 21:6; Isaiah 44:25; Daniel 2:1–12, 27–28; Micah 5:12; Zechariah 10:2).

  Israel’s enemies asked Balaam to place curses on the Hebrews. They believed that his spoken words would harm them. In the ancient world, armies often spoke curses against their enemies before battle.

  People in ancient Israel also believed that spoken words could have real effect, even when they were not part of divination (for example, Genesis 27:1–40; Deuteronomy 27:15–26; 1 Samuel 14:24–28; compare Matthew 21:18–22).

• Pethor is probably the ancient city of Pitru (Numbers 22:5). It was located on the west side of the Euphrates River, south of Carchemish, about 640 kilometers (400 miles) from Moab.

departed with the fees for divination in hand: Balaam was a professional diviner and could demand a high payment for his services (22:7, 17–18; compare 1 Samuel 9:7–8; 2 Kings 8:7–9).

• Spend the night here: Balaam expected to receive a message from God at night (22:9, 19–20; compare Job 4:12–16; Zechariah 1:8).

• the LORD (Hebrew Yahweh): Balaam knew about Yahweh, the God of Israel, and expected a message from him about what to do.

God commanded Balaam not to go with Balak's messengers.

Some people think Balaam answered the second group of messengers in a way that tried to gain a larger reward. They suggest that he wanted a more profitable offer.

However, Balaam later said that he could not go beyond the command of the Lord, even for a great reward (24:13). This statement makes that view less likely.

Instead, Balaam appeared determined to obey the Lord. He even called the Lord “my God,” which shows that he recognized the Lord’s authority.

Balaam agreed to ask about the Lord's wishes once more. God allowed him to go with Balak’s representatives but warned him to follow God's commands exactly (see 22:35).

This passage clearly uses humor to make fun of Balaam, the professional diviner. The story shows that his spiritual understanding and obedience to God were less than those of his own donkey.

God’s anger may seem surprising because he had given Balaam permission to go in 22:20. However, the Lord knew that Balaam’s true motives were not as honest as he claimed when he spoke with Balak’s messengers.

Balaam’s harsh beating of his donkey reveals a lack of godly character (Proverbs 12:10; compare 1 Samuel 25).

The only similar event in Scripture is the serpent talking to Eve (Genesis 3:1–5). God used the donkey to correct the foolish diviner (2 Peter 2:15–16).

I have sinned: Balaam admitted he was wrong. He realized that he had not seen the angel of the Lord standing in his way. He also had not understood the angel’s purpose.

Balaam offered to turn back and not continue on the journey.

The Lord ensured that Balaam would say only what God commanded (compare 22:20).

It is likely that this meeting place was in the northeastern corner of Balak’s small kingdom.

Balak thought Balaam did not understand how urgent the situation was nor how great the offered payment.

Balaam’s answer showed that he had learned from what happened with the donkey (compare 22:20, 35).

• Balak tried to get Balaam to curse Israel. First, he used a ceremonial offering and meal to summon the gods and Balaam. Then, he took Balaam to view the Israelite camp.

• Kiriath-huzoth is an unknown location.

Bamoth-baal means "high places of Baal." It was on a ridge of hills above the plains of Moab, northeast of the Dead Sea (compare "Bamoth" in 21:19; Joshua 13:17). It was the first of three places where the Moabite king took Balaam to view the large, spread-out Israelite camp (also Numbers 22:41; 23:14, 28). From this high point, he could see the Israelites and perform ceremonies (22:11). Balak hoped these would result in a strong curse against them.