Exegetical and Hermeneutical Commentary of Numbers 22:7
And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spoke unto him the words of Balak.
Rewards of divination – Rightly interpreted in 2Pe 2:15 as the wages of unrighteousness.
Fuente: Albert Barnes’ Notes on the Bible
Verse 7. The rewards of divination] Whoever went to consult a prophet took with him a present, as it was on such gratuitous offerings the prophets lived; but here more than a mere present is intended, perhaps every thing necessary to provide materials for the incantation. The drugs, c., used on such occasions were often very expensive. It appears that Balaam was very covetous, and that he loved the wages of unrighteousness, and probably lived by it see 2Pe 2:15.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
With the rewards of divination, Heb. with divinations; by which he understands not the instruments of divination, which it was needless and absurd to bring to so eminent a diviner, who doubtless was thoroughly furnished for his own trade; but the rewards of it, as it is explained 2Pe 2:15, and as in the Hebrew, 2Sa 4:10, good tidings is put for the reward of good tidings. Nor is it probable they would go to, or could expect to prevail with such a person, especially being noted for his covetousness, as appears from the story, without that powerful engine.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. the elders of Moab and . . . ofMidian departed with the rewards of divinationlike the fee ofa fortune teller, and being a royal present, it would be somethinghandsome.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the elders of Moab, and the elders of Midian, departed,…. By which it appears that they were princes and nobles; for such the elders were, that were sent on this errand to Balaam; and that they were some of both people, Midian and Moab, that went upon it, see
Nu 22:14 which shows, that if they were not one people, under one king, which yet seems likely, nevertheless they made a common cause of it, and joined in this expedient to save their country:
with the rewards of divination in their hands; not that diviners were sent along with them to Balsam, as Aben Ezra interprets it, that he might not deceive them, and put them off, by saying it was not a fit and proper day or hour to go out and curse, which these men would be able to refute; but if they were skilled in the art of divination as well as he, what need was there to send to him, when they had such at hand? nor instruments of divination, as Jarchi, which so famous a soothsayer could not be thought to be without; but, as we rightly render it, the rewards of divination, which were either fixed or left to the generosity of those that had recourse to such persons, and were presents which they brought them, in order to engage them to use the utmost of their art for them; and this sense is confirmed by the Apostles Peter and Jude, see 2Pe 2:15:
and they came unto Balaam; at Pethor:
and spake unto him the words of Balak: told him the errand they were sent on to him by the king of Moab.
Fuente: John Gill’s Exposition of the Entire Bible
B. GODS PROHIBITION vv. 714
TEXT
Num. 22:7. And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spake unto him the words of Balak. 8. And he said unto them, Lodge here this night, and I will bring you word again, as the Lord shall speak unto me: and the princes of Moab abode with Balaam. 9. And God came unto Balaam, and said, What men are these with thee? 10. And Balaam said unto God, Balak the son of Zippor, king of Moab, hath sent unto me, saying, 11. Behold, there is a people come out of Egypt, which covereth the face of the earth: come now, curse me them; peradventure I shall be able to overcome them, and drive them out. 12. And God said unto Balaam, Thou shalt not go with them; thou shalt not curse the people: for they are blessed. 13. And Balaam rose up in the morning, and said unto the princes of Balak, Get you into your land: for the Lord refuseth to give me leave to go with you. 14. And the princes of Moab rose up, and they went unto Balak, and said, Balaam refuseth to come with us.
PARAPHRASE
Num. 22:7. And the elders of Moab and the elders of Midian left with the fees of their divining in their hand; and they came to Balaam and gave him Balaks words. 8. And he said unto them, Spend the night here, and I will bring back word to you according to the Lords message to me; and the princes of Moab lodged with Balaam. 9. And God came to Balaam and said Who are these men with you? 10. And Balaam said to God, Balak, the son of Zippor, king of Moab, has sent unto me, saying, 11. Behold, a people has come from Egypt, and it covers the face of the earth. Come now and curse them for me; perhaps I shall be able to defeat them and drive them out. 12. And God said unto Balaam, You shall not go with them; you shall not curse the people, for they are blessed. 13. So Balaam rose up in the morning and said to the princes of Balak, Go to your own land; the Lord has refused to let me go with you. 14. So the princes of Moab rose and went to Balak and said, Balaam refuses to come with us.
COMMENTARY
Balaams rejection of the messengers of Balak has been variously interpreted. IB jump quickly to his defense, calling him . . . a man of the deepest integrity . . . wholly committed to be the mouthpiece of God, (p. 250). KD, on the other hand, properly shows that had Balaam been a true prophet he would at once have sent the messengers away and refused their request, as he must then have known that God would not curse His chosen people, (p. 166). RCP suggests cryptically that The Holy Spirit rested on Balaam only at night. So too with all other prophets of Gentile nations, (p. 164). The word of the Lord did, in fact, come to Balaam during the night.
Whatever the rewards of divination may have been, certain facts are obvious: Balak no doubt was willing to pay a high price for the soothsayers services; here is one of the distinguishing factors between the prophet of God and false prophetssuch rewards were almost without exception refused by Gods men, and the few exceptions allowed him only an insignificant amount which was not to be thought of as payment for services, but a provision for the livelihood of the prophet (see 2Sa. 4:10; 1Sa. 9:8; 1Ki. 14:3; 2Ki. 8:8 ff.); charging fees for their services was a practice strictly forbidden to the prophesying priests and prophets (see Mic. 3:5; Mic. 3:11; Amo. 7:12-15; Eze. 13:19); Balaam doubtless would have kept the offered reward unless he was instructed by the Lord not to do so.
God did not need to ask Balaam the identity of his visitors for His own sake. The probable reason for this question is to call Balaams attention to the type of men and their proposal, both of which he is entertaining. Their request is in direct contrast with what he knows to be the will of God; it should have been unnecessary for him to await further word. That he has delayed his answer is evidence that the temptation was strong.
The response of Balaam leaves us to infer that he hopes now to influence God and perhaps even to change His course of action. He is open about his answer to the degree that he does not misrepresent the essential facts of the situation. He certainly could not have fooled the Lord about this.
God replies in simple, Unequivocal terms: His people are not to be cursed, and Balaam must dispatch his guests without concession of any kind. It is done, and they return to Balak empty handed.
QUESTIONS AND RESEARCH ITEMS
417.
Show what motives Balaam might have had in dismissing the men sent by Balak.
418.
Under what conditions might a prophet of God accept any payment when he rendered a service in Gods name? When could he not?
419.
Why did God ask Balaam about the messengers and their mission?
420.
What had been indicated by Balaams asking the men to remain overnight?
421.
On what basis might Balaam have hoped that God would allow him to go to Balak?
Fuente: College Press Bible Study Textbook Series
(7) And the elders of Moab and the elders of Midian.The close alliance which existed between the two nations appears throughout the whole of the narrative.
The rewards of divination.Literally, the divinations. Some think the meaning to be instruments of divination; but as besorah means not only tidings, but also the reward for tidings (2Sa. 4:10), so kesamim may mean not only divinations, but also the rewards of divination.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. The rewards of divination The customary fee for his professional services. Whether or not it was the design to corrupt Balaam, it is true that the hope of this reward was the cause of his ruin. According to the testimony of Peter and Jude, he “loved the wages of unrighteousness,” and ran greedily after error for reward. There is in Mic 3:10-12, a terrible warning against priests and prophets who discharge their offices from venal motives. “It is worthy of remark,” says Bush, “that while all manner of wizards, conjurors, and witches are ready to engage to help others to the possession of great riches, they never rely upon these means, but upon the fees received from their dupes, to enrich themselves.”
Fuente: Whedon’s Commentary on the Old and New Testaments
The Elders Leave With Rewards In Their Hand To Persuade Balaam to Curse Israel ( Num 22:7 ).
Num 22:7
‘And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand, and they came to Balaam, and spoke to him the words of Balak.’
Certain Midianite princes, along with their tribes, who were now probably refugees in Moabite territory as a result of the defeat of Sihon in whose kingdom they had been settled (Jos 13:21), were united with Moab in their evil intention against Israel (see also Num 22:4; Num 25:6; Num 25:17-18; Num 31:1-12). Their elders, chief men of the tribes, thus combined with the elders of Moab to seek out Balaam. And they took in their hands ‘the rewards of divination’. It may be that there was a recognised fee for such an action as Balaam was to be called on to perform. Or it may simply have been a large bribe. Then, when they arrived where Balaam was, they told him the words of Balak, which presumably included the fact that he wanted him to neutralise Yahweh’s power.
Fuente: Commentary Series on the Bible by Peter Pett
Median was a neighboring state to Moab; and therefore Balak, prudently as he thought, called in this state as an auxiliary equally concerned with Moab. Alas! though hand join in hand the wicked shall not go unpunished. What a strong confidence, ought that sweet scripture of GOD by the prophet to give to all his faithful people: who would set briars and thorns against the LORD in battle? Isa 27:4-5 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Num 22:7 And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spake unto him the words of Balak.
Ver. 7. With the rewards of divination. ] Which Jude calls the wages of wickedness. Jdg 1:11 2Pe 2:15 The Athenians complained, that Philip by his gold had corrupted the oracle of Apollo, which now did .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
rewards of divination. Hebrew “divinations”. Figure of speech Metonymy (of Effect), App-6, put for the money which procures it. Compare 2Pe 2:15.
Fuente: Companion Bible Notes, Appendices and Graphics
rewards of divination: 1Sa 9:7, 1Sa 9:8, Isa 56:11, Eze 13:19, Mic 3:11, Rom 16:18, 1Ti 6:9, 1Ti 6:10, Tit 1:11, 2Pe 2:15, Jud 1:11
Reciprocal: Num 22:4 – elders Num 22:15 – princes Num 22:19 – General Deu 23:4 – because they hired Jdg 16:18 – brought money 1Ki 11:18 – Midian 2Ki 5:5 – and took Dan 2:6 – ye shall Dan 5:7 – be clothed Act 1:18 – with
Fuente: The Treasury of Scripture Knowledge
Num 22:7. With the rewards of divination It was customary for those who came to consult the prophets, to bring them gifts or gratuities to reward them for their trouble, 1Sa 9:7.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
22:7 And the elders of Moab and the elders of Midian departed with {d} the rewards of divination in their hand; and they came unto Balaam, and spake unto him the words of Balak.
(d) Thinking to bribe him with gifts to curse the Israelites.