Exegetical and Hermeneutical Commentary of Numbers 22:41
And it came to pass on the morrow, that Balak took Balaam, and brought him up into the high places of Baal, that thence he might see the utmost [part] of the people.
41. and brought him up to Bamoth-Baal ] See on Num 21:19. The name indicates that it was a sanctuary.
the end of the people ] Not the whole body of Israelites to their furthest extremity but only the nearest end or fringe in the valley immediately below him, the bulk of them being hidden by the hills.
It seems clear that Bamoth-Baal was north and not south of the Arnon, otherwise the Israelites would be many miles away. But the country north of the Arnon was then in possession not of the Moabites but of the Amorites. If we knew more of the facts the difficulty might be explained; but it is not impossible that the narrative is to be considered in the light of a popular tradition which was poetical, and that the details must not be rigidly pressed.
Fuente: The Cambridge Bible for Schools and Colleges
That thence he might see – Rather, and thence he saw.
Fuente: Albert Barnes’ Notes on the Bible
Verse 41. That – he might see the utmost part of the people.] As he thought Balaam must have them all in his eye when he pronounced his curse, lest it might not extend to those who were not in sight. On this account he took him up into the high places of Baal.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The high places of Baal, i.e. consecrated to the worship of Baal, i.e. of Baal-peor, who was their Baal or god, Num 25:2,3 or of Chemosh.
The utmost part of the people, i.e. all that people, even to the utmost and remotest of them, as appears by comparing this with Num 23:13. He hoped that the sight of such a numerous host ready to break in upon his country would stir up his passion and further his charms.
Fuente: English Annotations on the Holy Bible by Matthew Poole
41. high places of Baaleminencesconsecrated to the worship of Baal-peor (see on Nu25:3) or Chemosh.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And it came to pass on the morrow,…. The day after the arrival of Balaam at Balak’s royal seat, and after the entertainment given him, and the princes, “on the morning” y of that day, as the word signifies; and perhaps early in the morning, the king eager to be about business, and get the people of Israel cursed if possible as soon as could be:
that Balak took Balaam and brought him up into the high places of Baal; where groves were planted, and altars erected to that “idol” and which the Targum of Jonathan calls the idol Peor, the same with Baalpeor,
Nu 25:3 which might be their god Chemosh, the same with Bacchus or Priapus:
that thence he might see the utmost part of the people; the whole host of Israel, even to the extreme part of it; the camp of Dan, as the Targum of Jonathan, which brought up the rear; he had him to those high places, both that he might have a better view of the whole body of the people, and know how they lay, and to direct his curses at them, and that success might attend the undertaking, these being places of religious worship. Josephus says z those high places were sixty furlongs or seven and one half miles from the camp of Israel.
y in matutino, Montanus; mane, V. L. Junius & Tremellius, Piscator. z Antiqu. l. 4. c. 6. sect. 4.
Fuente: John Gill’s Exposition of the Entire Bible
But Balak conducted the soothsayer to Bamoth-baal, not because it was consecrated to Baal, but because it was the first height on the way to the steppes of Moab, from which they could see the camp of Israel, or at all events, “the end of the people,” i.e., the outermost portion of the camp. For “Balak started with the supposition, that Balaam must necessarily have the Israelites in view if his curse was to take effect” (Hengstenberg).
Fuente: Keil & Delitzsch Commentary on the Old Testament
(41) Into the high places of Baal.Or, to Bamoth-Baal. Bamoth-Baal was probably the first height on the way to the steppes of Moab from which the Israelitish camp could be seen. Hengstenberg observes that Balak started with the supposition that Balaam must necessarily have the Israelites in view if his curse was to take effect.
That thence he might see the utmost part of the people.Better, And he saw from thence, &c. If the Authorised Version of Num. 23:13 is correct, it seems necessary to understand these words as denoting that Balaam had a view from Bamoth-Baal of the whole army of Israel, even to the very extremity. or utmost part of the camp. This verse, however, is more commonly interpreted as denoting that Balaam saw only the extremity of the camp. So the Targum of Palestine: He saw from thence the camp of Dan, which went at the rear of the people. (See Note on Num. 23:13.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
41. High places of Baal Bamoth Baal, heights of Baal. See Num 21:19, note. This is the first mention in the Bible of Baal, the chief male deity of the Phenicians and Canaanites. See Jdg 2:11, note. His worship was the predominant religion over nearly all of Western Asia. He had large numbers of trained priests who were accustomed to offer bloody sacrifices upon his altars, dancing and leaping upon the altar, cutting themselves with knives in fanatical frenzy, to the astonishment and awe of the spectators. According to Jer 19:5, human sacrifices were offered to Baal. Modern research has cast much new light on this pagan cult by the discovery and interpretation of ancient inscriptions, and by tracing its spread from country to country with slightly varying names of the God, as Bel, Isa 46:1; Baal-berith, Jdg 8:33; Baal-peor, Num 25:3; Baal-zebub, 2Ki 1:6, and the golden calves of Bethel and of Dan, Hos 2:8. It is essentially the same as the Phallic worship, described by Herodotus as widely prevalent in the Orient, and is to-day polluting India with its unspeakable defilement. It conceives the divine principle as both male and female, productive and receptive Baal and Astarte and fills its temples with gigantic images of the male organ of generation. See “Phallus” in McClintock & Strong’s Cyclopaedia. There were two reasons for choosing a high place for cursing Israel. (1.) It was thought the curse would be more effectual with the people in full view. (2.) Mountains were considered by the ancients as sacred, since they are nearer to heaven, the source of all holiness.
The utmost part of the people The whole encampment to the farthest extremity. See Num 23:13. This was done in order that the curse might be more powerful and fatal.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Threefold Activity of Balaam In Moab (22:41-24:13).
In what follows we now have a triad of attempts by Balak to curse Israel which all follow the same pattern. These are sandwiched between Balaam going with Balak (Num 22:41) and Balaam being bidden to return home (Num 24:12-13). This parallels the triad of encounters with the Angel of Yahweh in the first passage. The reader is intended to see Balaam’s activity in terms of the noble ass, just as Israel were to be seen metaphorically as like a lion or a lioness (Num 23:24; Num 24:9) and Yahweh as a large horned wild-ox (Num 23:22; Num 24:8).
This comes out in that there are significant parallels and contrasts with the first account. Here Balak is seen as driving on a reluctant Balaam in the same way as Balaam drove on his reluctant ass. As the noble ass was really controlled, not by his rider but by the angel of Yahweh, so was Balaam to be seen as really controlled, not by Balak, but by Yahweh. Furthermore this happened because Balaam could see what Balak could not see, just as the noble ass could see what Balaam could not see. So Balaam has now replaced the ass as the ‘instrument’ of Yahweh. And as Balaam was angry with his ass three times, so Balak was angry with Balaam three times. As God finally spoke through the ass, so finally did the Spirit of Yahweh come on Balaam (Num 24:2) who was now ‘the man whose eyes are open’ (Num 24:3; Num 24:15), and speak through him. This does not represent Balaam as ‘an ass’ in any derogatory sense, it depicts him as an unwilling instrument of Yahweh, as the noble ass was, but whose eyes were now open as they had not been previously. Thus the incident of the ass illuminates all that follows. Balaam was seen to be as much in subjection to Yahweh as his ass had been to him.
Analysis.
a
b Balaam builds seven altars and offers sacrifices (Num 23:1-3)
c Yahweh speaks to Balaam and he prophesies favourably to Israel num (23:4-10)
d Balak is angry and asks him to try again (Num 23:11-13).
b Seven more altars and seven more sacrifices (Num 23:14-15).
c Yahweh speaks to Balaam and he again prophesies favourably (Num 23:16-24)
d Balak requests that Balaam ceases either blessing or cursing and asks that he try again (Num 23:25-26).
b Seven more altars and seven more sacrifices (Num 23:27-30)
c Balaam blesses Israel (Num 24:1-9).
d Balak is angry with Balaam (Num 24:10-11).
a Balaam castigates Balak (Num 24:12-13)
Balaam Accompanies Balak To Have A Look At The Target ( Num 22:41 ).
Balaam having arrived Balak’s first action was to take him to see the people he was being called on to target. Next day Balak took Balaam to see the people whom he was called on to curse. They went up to ‘the high places of Baal’ (Bamoth Baal). This was probably the name of a nearby convenient height, but may also signify that it was a place where Baal was worshipped, and therefore seen as a sacred mount. And from there they were able to see the nearest section of the base camp of Israel (although some may still have been absent fighting against Gilead and Bashan).
Note the gradual increasing of the degree in which Balaam could ‘look on’ Israel. First the ‘utmost part’ (compare Num 23:13), then from Peor all Israel, ‘Israel dwelling according to their tribes’ (Num 24:2)
Also note once again the phrase ‘in the morning’ (compare Num 22:13; Num 22:21).
Chapter 23 Two Attempts To Influence Yahweh That Fail.
The First Attempt To Influence Yahweh ( Num 23:1-12 ).
Num 23:1
‘And Balaam said to Balak, “Build me here seven altars, and prepare me here seven ox bulls and seven rams.” ’
Balaam set about the task he had been given willingly enough. He called on Balak to build seven altars and prepare for sacrifice on them seven ox bulls and seven rams. The sevenfoldness was intended to appeal to the gods. All nations saw ‘seven’ as a divine number. The offerings were intended to please Balaam’s ‘contacts’, including, from his point of view, Yahweh, Who could possibly be persuaded by them to change His mind. This was seemingly Balaam’s usual method, and it usually ‘worked’.
Up to this point Balaam had only ever dealt with the lower spirit world. In those circumstances he was usually able to work it so that he got back a message whereby those whom he sought to contact fell in line with his desires. But he had never had to deal with the true God before.
This pattern of sacrifices is paralleled elsewhere. A Babylonian tablet declares, ‘At dawn in the presence of Ea, Shamash and Marduk (Babylonian deities) you must set up seven altars — and pour out the blood of seven sheep’. In that case too the diviner would then proceed to contact his ‘gods’, having persuaded them to help him.
Num 23:2
‘And Balak did as Balaam had said, and Balak and Balaam offered on every altar an ox bull and a ram.’
Balak did what Balaam requested and between them they offered an ox bull and a ram on each altar. These were whole burnt offerings (Num 23:3), ‘that which goes up’. The whole went up to the heavens.
Num 23:3
‘And Balaam said to Balak, “Stand by your whole burnt offering, and I will go. Perhaps Yahweh will come to meet me. And whatever he shows me I will tell you.” And he went to a bare height.’
Balaam then told Balak to stand by his whole burnt offering, as an indication that he was identifying himself with it, and letting the spirit world know that these magnificent offerings came from Balak who now sought their assistance. Then possibly he might get a favourable response. At this stage it would seem that Balaam still thought that he might get a changed response from Yahweh. He had never met Yahweh’s like before.
Num 23:4
‘And God met Balaam, and he said to him, “I have prepared the seven altars, and I have offered up an ox bull and a ram on every altar.”
Note the change again to ‘God’. It was important that Balaam was faced up with the fact that he was not here dealing with a local deity, but with the only true God.
“And God met with him.” Balaam was seeking some sort of ‘contact. He obtained more than he had expected, for God Himself came to him. So to God he explained that he had followed out his usual procedure. He had prepared seven altars and offered seven twofold offerings. Normally this would result in his ‘control’ coming back to him with a positive response. But this time he was dealing with something outside his experience. He was dealing with Yahweh, the true God. His enchantments were not working to pattern (see Num 24:1).
Num 23:5
‘And Yahweh put a word in Balaam’s mouth, and said, “Return to Balak, and thus you shall say.”
The result was that he received from Yahweh the message that he was to pass on. Note that it was Yahweh who ‘put the word in his mouth’. The message was reliable.
Num 23:6
‘And he returned to him, and, lo, he was standing by his whole burnt offering, he, and all the chieftains of Moab.’
So Balaam returned to where Balak and his chieftains were expectantly waiting, the latter confident that this would solve the problem of Israel once and for all. For who could stand against the enchantments of Balaam, the son of Beor? He was not aware of the experiences that Balaam had been through.
So Balaam then delivered his message, probably in a trance-like state (Num 24:3-4; Num 24:15-17), for we note from Num 24:1 that Balaam was said to be ‘using enchantments’. Note the word used of Balaam’s prophetic words (‘parable, saying’), a word never used of the prophets’ full scale prophecies (although used of illustrations used by them). A ‘parable’ (mashal) was a proverb, saying, parable, similitude, and in this case an oracle or incantation expressed metaphorically.
Num 23:7-10 (7a-10)
‘And he took up his incantation (parable),
Note again the chiastic arrangement, expressing parallel thoughts.
Num 23:7-10 (7b-10)
a “From Aram has Balak brought me,
a The king of Moab from the mountains of the East.
b Come, curse me Jacob,
b And come, defy Israel.
c How shall I curse, whom God has not cursed?
c And how shall I defy, whom Yahweh has not defied?
d For from the top of the rocks I see him,
d And from the hills I behold him.
c Lo, it is a people who dwell alone,
c And shall not be reckoned among the nations.
b Who can count the dust of Jacob,
b Or number the fourth part of Israel?
a Let me die the death of the righteous,
a And let my last end be like his!” ’
Still under the final ‘control’ of Yahweh Balaam uttered his incantation, and tried to work his enchantments, but the words he spoke were not what anyone expected..
“From Aram has Balak brought me, the king of Moab from the mountains of the East. Come, curse me Jacob, and come, defy Israel. How shall I curse, whom God has not cursed? And how shall I defy, whom Yahweh has not defied?”
Note the parallels. Balak had brought him from Aram (from Syria), the king of Moab had brought him from the mountains of the East. His reference to ‘the mountains of the east’ was probably supposed to impress. He had contact with the gods of the east! Thus was he declaring in his trance-like state the source of the request to these higher powers. Balak was speaking through one with powerful contacts among the gods. Then he added what the request was. That Jacob be cursed, that Israel be defied. He wanted Yahweh to turn against His own people. Up to this point Balak would have been delighted with what he heard. He was soon to be disillusioned.
For, still caught up in his trance, Balaam then cried, ‘How shall I curse, whom God has not cursed? And how shall I defy, whom Yahweh has not defied?’ This may have been the response of his own spirit control. In spite of his willingness to please Balak he found himself unable to curse or defy them. God had expressed His unwillingness, Yahweh had refused. And He alone could have ensured the curse on them. Thus Balaam recognised that it was impossible for him or his ‘control’ to alter the situation.
He then pointed out in his trance three things about Israel as given in the word of Yahweh. Looking down from the high point on which they were, from ‘the heights of Baal’, the place where ‘gods’ were met with, he first declared that Israel were set apart, a people who dwelt apart, a people not numbered among the nations. They were different and unique. This situation was similar to that described in Exo 19:5-6 where Israel were declared to be a ‘holy’ people, God’s own treasured possession, a kingdom of priests. They were thus to be seen as unique compared with all other nations. Compare Gen 15:13-16. They were a chosen nation destined for a chosen land. See Deu 7:6.
Secondly he pointed out that their numbers were as ‘the dust’, and that even one fourth of them would not be countable. They were thus innumerable. (This may have had in mind the part of the Israelite camp that he could see clearly, those on the south side who would be one fourth of the whole). This expressed the fulfilment of the promises made to the Patriarch that their descendants would be as the dust of the earth, and innumerable like the sands (Gen 13:16; Gen 22:17; Gen 28:14). Such multiplication of numbers would be seen by all as an indication of their being greatly blessed.
And finally he pointed out that they were ‘righteous’, a nation in covenant with Yahweh who were being obedient to Him (see Deu 6:25). Indeed they were so greatly blessed that he wished his end could be like theirs, following a long and prosperous life, and that he could die with the privileges that they enjoyed. For they were chosen and unique. (There is a twist to this wish. The reader is aware that he will soon be dead at the hands of these very people (Num 31:8)).
Num 23:11
‘And Balak said to Balaam, “What have you done to me? I took you to curse my enemies, and, behold, you have blessed them altogether.” ’
This was not at all what Balak had wanted to hear. He could not believe his ears, and turning to Balaam he asked him if he realised what he had done to him. He had wanted his enemies cursed, and instead Balaam had counted them as blessed. This was not what he was being paid for.
Num 23:12
‘And he answered and said, “Must I not take heed to speak what Yahweh puts in my mouth?” ’
Balaam’s reply was simple. He did not control the words that came through his mouth. He could only speak the words that he was ‘given’ and which Yahweh put in his mouth through his control (or possibly in this unusual case directly). He had done his best by the arrangement of the offerings in his usual manner, but these had seemingly not swayed Yahweh.
Fuente: Commentary Series on the Bible by Peter Pett
EXPOSITION
BALAAM‘S PROPHECIES (Num 22:41).
Num 22:41
The high places of Baal, or “Bamoth-Baal.” Perhaps the Bamoth mentioned in Num 21:19, Num 21:20. This is, however, by no means certain, because high places were no doubt numerous, and that Bamoth would seem to have been too far from the present camp of Israel. In any case they crossed the Arnon, and ran some risk by adventuring themselves on hostile territory. That thence he might see the utmost part of the people. According to the quasi-sacramental character attributed to the cursing of a seer, it was held necessary that the subject of the curse should be in view. Balak desired to attain this object with as little risk as possible, and therefore he took Balaam first of all to these heights, whence a distant and partial view of Israel might be had.
Fuente: The Complete Pulpit Commentary
Num 22:41. Into the high places of Baal Balak offered peace-offerings in gratitude to his gods for sending Balaam to assist him against his enemies, Num 22:4 and sent to Balaam and the princes to partake of the feast upon the sacrifice; of which Balaam, as a worshipper of the true God, was certainly blameable for partaking: impatient to gratify his revenge, early in the morning he brought Balaam to the high places of Baal, or Lord, which was a common name for various divinities of both sexes in idolatrous countries; but it seems to be most probable, that Chemosh, or Baal-Peor, the god of the Moabites, is here meant: see note on ch. Num 21:29 Num 25:2-3 and Selden de Diis Syr. Syntag. cap. 1. This god, like those in other nations, was worshipped in high places, which were generally planted with groves, whose solemn gloom served to inspire the worshippers with religious thoughts. Those high places to which Balak now brought Balaam appear to have been situated upon the mountains of Abarim, which separated, the kingdom of Moab from those of Sihon and Og. That thence he might see the utmost part of the people, seems to mean, that thence he might have a view of the whole extremity ketze, of the people stretched out in the valley beneath; for it was judged necessary, in there solemn imprecations, to have the persons devoted present to the view of him who pronounced the malediction.
REFLECTIONS.Balak hastes to welcome Balaam to the borders of Moab; such respect he pays to a wicked prophet! and shall the messenger of curses be thus received. with honour, and God’s ministers of peace be despised? He gently chides him for his delay to accept those honours which he designed him, and is now confident of success. Note; When the sinner, in his own opinion, is nearest the summit of his wishes, he stands on the precipice of destruction.Balaam, with evident grief, declares his power limited, and cannot promise much success from his coming; however, he is nobly entertained, sacrifices are offered to the gods of Moab, and, after the first day spent in festal joy, the ensuing morning they arise early to prosecute their impotent designs, and from the high place of Baal descry the most distant part of Israel’s host encamped in the plain beneath. Note; They who will not take warning will be given up, like Balaam, to follow their own hearts.
Fuente: Commentary on the Holy Bible by Thomas Coke
E.THE FIRST BLESSING OF BALLAM
Num 22:41 to Num 23:10
Num 22:41 And it came to pass on the morrow, that Balak took Balaam, and brought him up into the high places of Baal, that thence he might see the utmost part of the people.
Num 23:1 And Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams. 2And Balak did as Balaam had spoken; and Balak and Balaam offered on every altar a bullock and a ram. 3And Balaam said unto Balak, Stand by thy burnt offering, and I will go: peradventure the Lord will come to meet me; and whatsoever he sheweth me I will tell thee. And he went to an high place1 4And God met Balaam: and he said unto him, I have prepared seven altars, and I have offered upon every altar a bullock and a ram. 5And the Lord put a word in Balaams mouth, and said, Return unto Balak, and thus thou shalt speak. 6And he returned unto him, and, lo, he stood by his burnt sacrifice, he, and all the princes of Moab. 7And he took up his parable, and said,
Balak the king of Moab hath brought me from Aram,
Out of the mountains of the East, saying,
Come curse me, Jacob,
And come, defy Israel.
8How shall I curse, whom God hath not cursed?
Or how shall I defy, whom the Lord hath not defied?
9For 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.
10Who can count the dust of Jacob,
And the number of the fourth part of Israel?
Let me2 die the death of the righteous,
And let my last end be like his!
TEXTUAL AND GRAMMATICAL
[Num 22:41. Heb. Bamoth-Baala definite locality.A. G.]
[Num 23:3. a bare, bleak heightfrom , to scrape, to make bare, Job 33:21.A. G.]
[Num 23:7. a simile, then a proverb, because the proverb consists of comparisons and figures. Keil. Hirsch, however, says that the word always denotes a sentence or saying in which there is a progress from the individual and concrete to the universal or general, and that it is so used here.A. G.]
[Num 23:7. Defy. Better: be angry against, threaten.A. G.]
[Num 23:10. Or: who can number the fourth part=or perhaps the progeny. Bible Commentary, Hirsch.A. G.]
EXEGETICAL AND CRITICAL
1. Balak is politic and cunning. He leads Balaam to a mountain summit, from whence he could see only the ends of the Israelitish camp. A small part of the camp the must see, so that from his mountain height as from heaven he might hurl down the lightnings of his curse upon the people; but only a small part, lest he should be too deeply impressed, and thus his readiness to curse might be restrained.
[A comparison, however, of Num 22:41 with Num 23:13 seem to show that in the former case the words the ends, or the utmost of the people, refer not to a small part of the camp, but to its extreme limits. He overlooked the whole people, even to its ends or utmost bounds. Balak had strong confidence that his wish would be secured. It was essential in his view that the people should be seen by the prophet, if the curse was to take effect. He led him therefore to a position so that the whole camp lay stretched out before him. But when the prophet blesses instead of curses Israel, then apparently thinking that his mind had been overawed by the prospect; that he could not so readily curse, a people so numerous and powerful, he leads him away to a point from which he says thou shalt see only the utmost part of them, and shalt not see them all. Thus the two passages are perfectly consistent, and the order of steps as the scene unfolds is natural.A. G.]
2. Balaam also on his part is a prudent schemer. Balak must build him seven altars, and offer upon them a grand sacrifice: seven bullocks and seven rams, the largest and most costly sacrifice, in the doubled seven. In connection with this pompous pretence of piety the sacrifice bears a most equivocal character. It is offered upon the high places of Baal, and still, as it appears, to Jehovah, from whom he inquires. But for which of the two were the bullocks intended, and for which the rams? Build me here seven altarssays BalaamStand by thy burnt-offering.There is, in fact, a vile union between heathenism and monotheismbetween yea and nay. Then Balaam goes up alone to a bare place, or a bald mountain peak, that he may see as much as possible of Israel, and that he may observe a sign, and thereby secure a vision. He appeals to Elohim, calling to witness his sacrifice. But it is Jehovah who puts the word in his mouth; it proceeds from God as the God of Israel. [Balaam went up to meet auguries (Num 24:1): I will goperadventure Jehovah will meet me. He hoped to receive or discover in the phenomena of nature a revelation from Jehovah. Keil. Hence he went as the heathen augurs were wont to do, to the mountain summit, where his view above and around him would be unobstructed. God met Balaam, not through the agencies employed to seek Him, dealing in this case in an exceptional manner, Bible Com., not through any appearance or sign which Balaam was to clothe in words, but put a word in his mouth: thus thou shalt speak. He had a distinct message from which he could not vary.A. G.]
3. Balaams first saying is richer in its form than in its contents. He speaks at first of the great expectations with which his coming is awaited. A king has sent for him, has brought him here in honor. From a remote land, from the far distant mountains of Mesopotamia, he has come to the mountain of Moab. And for this purpose, that he should curse a people whom he knew not only as Jacob, but as Israel (his words are fitly chosen: Curse, doom to wrath). He might well have said: How shall I curse him whom Jehovah blesseth? but he says somewhat less: whom God hath not cursed, whom God hath not threatened. He intimates that he sees not only a part of Israel, as Balak wished, but sees it in its whole significance and nature, as if he looked down upon it from every rocky peak and summit. The positive blessing includes three things: the isolation of Israel from the heathen, its countless number, and his own recognition of the righteous in it, with whom he wished to die. But in all the three respects the spirit of the typical word expresses much more than was present to the consciousness of Balaam, to wit, the election of Gods people, its blessed and immeasurable extension, and the salvation in life and in death prepared for the righteous. [Shall dwell alonenot isolation, freedom from tumults, and thus securitybut the inward separation in character and in their relation to God, upon which the outward isolation depended, and of which it was the symbol. They dwelt alone only while they clave to Godcounted not themselves among the nations. The whole Israelitish history is a striking comment upon the text. As the description applies to the N. T. Israel, so the rule likewise.
Who can count the dust?A reference to the promise, Gen 13:15, which was already so largely fulfilled, that even the fourth part, alluding, as Keil thinks, to the fourfold arrangement of the camp, could not be numbered., a term applied to Israel as the called of God who is just and right, and as expressive of the end of their callingor destination. It is not so much descriptive of their actual character as of the idea of the people, which was partly realized in the natural Israel, but is to be actually and fully realized in the spiritual. It is always the product of the gracious dealings of God with His people.
Let my last end be like his.Balaam could not curse the righteous people. His better impulses find expression in the wish that he might share with them at least in their death. The Hebrew word refers not so much to the dying as to that which follows death, the futurity, the last estate. (See Psa 37:37-38.) While it is true that their ideas of a future state were as yet vague and indefinite, it is not true, as Keil says, that the Israelites did not then possess a certain hope of a blessed life beyond the grave. It is difficult to fix just the amount of light they enjoyed, but it is well nigh impossible to read the utterances of the word in regard to their death without feeling that the light shone for them and upon them. And he who walked with God, and died in the consciousness of the divine grace and love, could never have supposed that the light would go out in darkness, or that there was no blessed life beyond the grave.A. G.]
For the location of Bamoth-Baal see Num 21:19-20. It appears here as the most remote point from which the camp of Israel could be seen. For the ancient custom of inaugurating religious questions, undertakings, execrations or blessings with sacrifices, see Knobel, p. 137; Keil, Clarks Translation, pp. 176, 177. The sign for which Balaam went out alone was the view of Israel which should form a sign and a vision for him.
Footnotes:
[1]Marg. on he went solitary.
[2]Marg. my soul or my life.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
REFLECTIONS
PAUSE, my soul, and with horror contemplate the character of the graceless, even in their highest attainments of knowledge, as instanced in the case of wretched Balaam! What a wretched service must be the service of sin, when in spite of better knowledge, a man will hire himself out to work iniquity with all greediness; and for the sake of a little honour of this dying world, or the sordid gain of it, will go forth in the cause of the devil, against the LORD and against his CHRIST. Dearest JESUS! what everlasting cause have I to praise thee, that when I was pursuing the wages of sin, thou hast granted me the gift of GOD; and by thy precious blood and righteousness, thou hast made me free from sin that I might become the servant of GOD. LORD, make me very jealous over my own heart, that seeing, in so awful an example, to what lengths men may arrive in the knowledge of thee, and of thy ways, and yet come short of the grace of GOD, my soul may take up with nothing short of this, that CHRIST is formed in my heart the only hope of glory.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
the utmost part = the extremity of the camp.
Fuente: Companion Bible Notes, Appendices and Graphics
a Blessing instead of a Curse
Num 22:41; Num 23:1-12
Notice the position of these chapters, preceding the awful story of Baal-peor. Presently the Israelites will be perpetrating such terrible sins that it might seem impossible for God to continue to acknowledge them; yet here God stands for them and restrains the spirit of evil. He will take their chastisement, when needed, into his own hands.
With all his might Balaam strove to earn the royal gifts. Ah, thought he, that I could really feel that I was the organ of the divine malediction! But he could not feel in his heart that Gods spirit was urging him in the direction that Balak wished. The stream of destiny was not running that way. On the contrary, he could forge no weapon against Israel that could prosper, and when he tried to raise his tongue in judgment against the people of God he was condemned. It was as if God said, Touch not mine anointed. Psa 105:15; Isa 54:17; Rom 8:31.
Fuente: F.B. Meyer’s Through the Bible Commentary
utmost
“Utmost part,” etc., means the end of the encampment, the “fourth part of Israel” Num 23:10. Balak’s thought, as Grant (following Keil) points out, was not at all to permit Balaam to see the whole of the Hebrew host. In bringing Balaam to Pisgah Num 22:13; Num 22:14. Balak corrects what, evidently, he thought a blunder. Num 23:13; Num 23:14. But when the hireling sees the whole camp he must utter a grander word than before, “He hath not beheld iniquity in Jacob,” and that with the nation in full view! What an illustration of the truth of Rom 4:5-8.
Fuente: Scofield Reference Bible Notes
high places: Bamoth baal, “the high places of Baal,” probably the same as Bamoth mentioned in Num 21:19, Num 21:20, evidently not far from Baal-meon, in the mountains of Abarim: for the Israelites were now encamped in the plains of Moab, which these mountains overlook. Baal, which signifies a lord or governor, was a name common to many idols; and probably here was the same as Chemosh, the god of Moab. Num 25:2, Num 25:3, Deu 12:2, 2Ch 11:15, Jer 48:35
utmost: Num 23:13
Reciprocal: Num 32:38 – Baalmeon Jos 13:17 – Bamothbaal Isa 16:12 – when Jer 19:5 – the high Mic 6:5 – Shittim
Fuente: The Treasury of Scripture Knowledge
Num 22:41. The high places of Baal Consecrated to the worship of Baal, that is, of Baal-peor, who was their Baal, or lord, as the word signifies, a name given to several gods, both male and female. Their god, like those of other nations, it appears, was worshipped on high places, which were generally planted with groves, whose solemn gloom served to inspire the worshippers with serious thoughts. To several of these high places Balak brought Balaam, that he might see where he could take the fullest view of the Israelites; for in those solemn imprecations it was judged necessary to have the persons devoted present to the view of him who pronounced the malediction.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Num 22:41 to Num 23:6. Balaks Sacrifices preliminary to Balaams first Oracle.This section proceeds from E. Balak brought Balaam to Bamoth-baal (Num 22:41 mg.), the site of a sanctuary placed where Balaam could have the objects of his expected curse before him. The sacrifices offered by Balak were designed to dispose God to favour his wishes; and the altars and the victims were reckoned by sevens, because seven was a sacred number among many ancient peoples (Gen 21:28, Jos 6:4, Verg. n. vi. 38). The sacredness attaching to it was perhaps derived from the sun, moon, and five planets known in antiquity (Mercury, Venus, Mars, Jupiter, Saturn). The idea of its sanctity was probably derived by the Israelites from Babylonia, where it occurs in inscriptions.
Num 22:41. the utmost part: i.e. the end nearest to the spectator. The LXX rightly gives the sense some portion.
Num 23:2. omit and Balaam; the offerings were Balaks (Num 22:3).
Num 22:4. and he said . . . altar: these words must have been spoken to Balaam by Balak and should be transposed to the end of Num 22:2.
Num 22:5. And Yahweh: this should follow the first clause of Num 22:4.
Num 22:7. took up his parable: i.e. took upon his lips the oracle he was inspired to utter.
Fuente: Peake’s Commentary on the Bible
22:41 And it came to pass on the morrow, that Balak took Balaam, and brought him up into the high places of {t} Baal, that thence he might see the utmost [part] of the people.
(t) Where the idol Baal was worshipped.