Numbers 22:36

We have here the meeting between Balak and Balaam, confederate enemies to God's Israel; but here they seem to differ in their expectations of the success. 1. Balak speaks of it with confidence, not doubting but to gain his point now that Balaam had come. In expectation of this, he went out to meet him, even to the utmost border of his country (Num 22:36), partly to gratify his own impatient desire to see one he had such great expectations from, and partly to do honour to Balaam, and so to engage him with his utmost power to serve him. See what respect heathen princes paid to those that had but the name and face of prophets, and pretended to have any interest in heaven; and how welcome one was that came with his mouth full of curses. What a shame is it then that the ambassadors of Christ are so little respected by most, so much despised by some, and that those are so coldly entertained who bring tidings of peace and a blessing! Balak has now nothing to complain of but that Balaam did not come sooner, Num 22:37. And he thinks that he should have considered the importunity Balak had used, Did I not earnestly send to thee? (and the importunity of people inferior to kings has prevailed with many against their inclinations), and that he should also have considered Balak's intentions concerning him: Am not I able to promote thee to honour? Balak, as king, was in his own kingdom the fountain of honour, and Balaam should have his choice of all the preferments that were in his gift; he therefore thinks himself affronted by Balaam's delays, which looked as if he thought the honours he prepared not worthy his acceptance. Note, Promotion to honour is a very tempting bait to many people; and it were well if we would be drawn into the service of God by the honour he sets before us. Why do we delay to come unto him? Is not he able to promote us to honour? 2. Balaam speaks doubtfully of the issue, and bids Balak not depend to much upon him (Num 22:38): "Have I now any power at all to say any thing? I have come, but what the nearer am I? Gladly would I curse Israel; but I must not, I cannot, God will not suffer me." He seems to speak with vexation at the hook in his nose and the bridle in his jaws, such as Sennacherib was tied up with, Isa 37:29. 3. They address themselves with all speed to the business. Balaam is nobly entertained over night, a sacrifice of thanksgiving is offered to the gods of Moab, for the safe arrival of this welcome guest, and his is treated with a feast upon the sacrifice, Num 22:40. And the next morning, that no time might be lost, Balak takes Balaam in his chariot to the high places of his kingdom, not only because their holiness (such as it was), he thought, might give some advantage to his divinations, but their height might give him a convenient prospect of the camp of Israel, which was to be the butt or mark at which he must shoot his envenomed arrows. And now Balaam is really as solicitous to please Balak as ever he had pretended to be to please God. See what need we have to pray every day, Our Father in heaven, lead us not into temptation.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Num_22:36-41

Balaam went with Balak.

The meeting between Balak and Balaam

We have here the meeting between Balak and Balaam, confederate enemies to Gods Israel; but here they seem to differ in their expectations of the success.

1. Balak speaks of it with confidence, not doubting but to gain his point now Balaam was come. In expectation of this he went out to meet him, even to the utmost border of his country (Num_22:36); partly to gratify his own impatient desire to see one he had such great expectations from, and partly to do honour to Balaam, and so to engage him with his utmost power to serve him. See what respect heathen princes paid to those that had but the name of prophets, and how welcome one was that came with his mouth full of curses. What a shame is it, then, that the ambassadors of Christ are so little respected by most, and that they are so coldly entertained who bring tidings of peace and blessing! Note, promotion to honour is a very tempting bait to many people; and it were well if we would be drawn into the service of God by the honour He sets before us. Why do we delay to come unto, Him? Is not He able to promote us to honour?

2. Balaam speaks doubtfully of the issue, and bids Balak not depend too much upon him. Have I now any power at all to say anything? (Num_22:38). I am come, but what the nearer am I? Gladly would I curse Israel; but I must not, I cannot, God will not suffer me. He seems to speak with vexation at the hook in his nose, and the bridle in his jaws; such as Sennacherib was tied up with (Isa_37:29).

3. They address themselves with all speed to the business; Balaam is nobly entertained overnight, a sacrifice of thanksgiving is offered to the gods of Moab for the safe arrival of this welcome guest, and he is treated with a feast upon the sacrifice (Num_22:40); and the next morning, that no time might be lost, Balak takes Balaam in his chariot to the high places of his kingdom, not only because their holiness (such as it was), he thought, might give some advantage to his divinations, but their height might give him a convenient prospect of the camp of Israel, which was to be the mark at which he must shoot his envenomed arrows. And now Balaam is really as solicitous to please Balak as ever he pretended to be to please God. See what need we have to pray every day, Our Father in heaven, lead us not into temptation. (Matthew Henry, D. D.)

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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Num 22:36-38. In the utmost coast — Not far from the camp of the Israelites, whom he desired him to curse. Have I now any power at all, &c. — He here lets Balak know he was under the overruling power of God, whose commands he could not gainsay.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

BALAAM RECEIVED BY BALAK, Num_22:36-41.

36. He went out to meet him — This compliment indicates the greatness of Balaam’s reputation and the greatness of Balak’s expectations. See Gen_14:17-18; Gen_46:29; Exo_18:7. Because of this act of Moab, and because a like honour was not done to Israel when he appeared on the border of Moab on his exode from Egypt, Jehovah’s former command, “Thou shalt not distress Moab,” was changed into this: “Thou shalt not seek their peace nor their prosperity all the days of thy life.” See Deu_23:3-6.

Unto a city of Moab — This frontier city on the Arnon must have been Areopolis, or Ar. See Num_21:15, note.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Reception of Balaam by the King of the Moabites. - Num 22:36, Num 22:37. As soon as Balak heard of Balaam's coming, he went to meet him at a city on the border of the Arnon, which flowed at the extreme (north) boundary (of the Moabitish territory), viz., at Areopolis (see at Num 21:15), probably the capital of the kingdom at one time, but now reduced to a frontier town, since Sihon the Amorite had taken all the land as far as the Arnon; whilst Rabbah, which was farther south, had been selected as the residence of the king. By coming as far as the frontier of his kingdom to meet the celebrated soothsayer, Balak intended to do him special honour. But he would not help receiving him with a gentle reproof for not having come at his first invitation, as if he, the king, had not been in a condition to honour him according to his merits.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

22:36 It is likely that this meeting place was in the northeastern corner of Balak’s small kingdom.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Near the place where the Israelites camped.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

when Balak heard that Balaam was come, he went out to meet him--Politeness requires that the higher the rank of the expected guest, greater distance is to be gone to welcome his arrival.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(36) A city of Moab.—Better, the city of Moab. (Comp. Num_21:15.)

Which is in the utmost coast.—Or, which flows at the extremity of the border. Sihon, the Amorite, had taken possession of the Moabitish territory as far as the Arnon.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

36. unto the City of Moab] unto Ir of Moab. The Heb. form of the name Ar of Moab (Num_21:28).

which is on the border of Arnon] i.e. the border or boundary formed by the Arnon. Moab at this time possessed no land north of the Arnon; Ir (Ar) of Moab thus lay on their northern border. The following clause defines the locality further.

which is at the end of the border] Since Balaam was coming from the east, ‘the end’ must be the eastern end; that is to say Ir (Ar) of Moab lay somewhere on the upper, eastern, course of the Arnon.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Balaam went with Balak,.... From Ar of Moab, or, however, from the place where they met, to the royal city where Balak had his palace, and seems to be the place following:

and they came to Kirjathhuzoth; which Jarchi interprets a city full of streets, a populous place, having a multitude of men, women, and children in the streets of it; and the same writer suggests as if Balak's view in this was to move the pity of Balaam, that such a number of people might not be rooted out and destroyed.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

A town. Eusebius thinks it was Ar, the capital.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

That by this great honour he might give him a taste and earnest of those great rewards he designed him, and thereby oblige him to use his utmost skill and interest for him.

The utmost coast; not far from the camp of the Israelites, whom he desired him to curse.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Unto a city of Moab, or, "unto Ir-Moab" (bawOm ryiAla), probably the same as the Ar mentioned in chapter 21:15 as the boundary town of Moab at that time.

Vers. 36-38. Balaam and Balak meet at last.

I BALAK"S SOLICITUDE TO CONCILIATE BALAAM AND SHOW HIM HONOUR. Balak does not yet know what unhealed wounds may be in the prophet"s pride, or whether that pride has been sufficiently pleased by the dignity of the second deputation and the extent of the promises it has made. He does all he can, therefore, to minister to Balaam"s vanity.

The children of this world are wiser in their generation than the children of light. They will leave nothing undone to gain their ends; they will creep to reach them, if they cannot reach them standing erect. Balak goes to meet the prophet at the utmost border of his land. It is a dangerous thing to offend the powerful ones of this world; they must be kept in good humour. How different from the spirit in which God would have us approach him or any one whom he may send! If he sends to bless us, it is because of our need; he is not a man, that he should be kept in a favourable disposition by our flatteries and fawnings. We need to remember this. Cornelius had a sincere desire to serve God, but very mistaken apprehensions in some respects of what God required, seeing how he fell before Peter"s feet and worshipped him. Let us take heed lest in our anxiety to offer God what we think he wants we are found utterly insensible as to what he really wants. We cannot be too solicitous to please God, if only we are doing it according to his will; we cannot be too solicitous to conciliate.men, if only we are doing it for their good. There is nothing degrading or unmanly, nothing that compels cringing or obsequiousness, in the service of God. When we bow before the grandees and plutocrats of the world and watch their wishes as a dog the eyes of its master, then we are reptiles, not men. We must be all things to all men only when it will save them, not simply to advantage ourselves.

II BALAAM AND BALAK MEET, IN SPITE OF ALL THE HINDRANCES PUT IN THE WAY. Balak of course has his own notion of these hindrances; he thinks they lay in Balaam"s waiting for a sufficient inducement; and very likely he congratulates himself on his insight, his knowledge of the world, his pertinacity, his choice of agents, and of the right sort of bait to attract Balaam. Yet after all Balak had not the slightest idea of what great hindrances he had overcome. If he had known of God"s interferences, he might have been prouder than ever; that is, if the knowledge of these interferences had not changed his pride to alarm. Balak"s earnest sending had been more potent and fascinating than, in his greeting to Balaam, he unwittingly supposed. It had outweighed the direct commands of God, the mission of the angel, the influence of a very peculiar miracle and a very narrow escape from death. How much there must have been in Balaam"s greedy heart to draw him on when even mighty and unusual obstacles like these could only stay him for a moment! Balak drew him because in his heart there was something to be drawn; and they came together as streams that, rising miles apart, and winding much through intervening lands, yet meet at last because each pursues its natural course.

All the obstacles put in our way to perdition will not save us if we are bent on the carnal attractions to be found in that way. Drawing is a mutual thing. There was nothing in Balaam"s heart to be drawn towards God. The hugest magnet will do no more than the least to attract another body to it unless in that body there is something to be attracted.

III THE MEETING, AFTER ALL, DOES NOT SEEM A SATISFACTORY ONE. One would have thought that, after overcoming so many hindrances, these two kindred spirits would have met each other with cordial congratulations. But instead of this being so, Balak must show himself a little hurt with what he thinks Balaam"s want of confidence in his word and prerogative as king. And though Balaam"s difficulty has not lain in these things, he cannot explain the misunderstanding; he has to hear that word "wherefore" as if he heard it not. "Lo, I am come unto thee." that must be sufficient. And as to Balak"s expectations, he can only fall back upon the old misleading generalities; he cannot meet the king with the open, eager, joyous countenance of one who sees success within his grasp. Balak, he sees, has more confidence in him than he can possibly have in himself, considering the strange things he has experienced since he set out on his journey. It is not even the proverbial slip between the cup and the lip that he has to prepare for. It is not the probability of success with the possibility of failure, but the strong probability of failure with just the possibility of success. "Have I now any power at all to say anything? the word that God putteth in my mouth, that shall I speak." Not that we are to suppose Balak was unduly taken aback by such a want of ardour and sympathy in Balaam. Very likely he thought it was nothing more than a proper professional deference to Jehovah, and that in the event all would be right; just as men say "God willing" and "please God" when they are in the midst of schemes where God"s will and pleasure are never thought of at all. Y.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

In the utmost coast - Not far from the camp of the Israelites, whom he desired him to curse.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Balak’s charge to Balaam

v. 36. And when Balak heard that Balaam was come, he went out to meet him. unto a city of Moab which is in the border of Arnon, which is in the utmost coast, in the extreme northeastern section of the country, where the sources of the Arnon are found in the hills of the desert. This showed the eagerness of Balak and the confidence which he placed in the soothsayer’s power.

v. 37. And Balak said unto Balaam, Did I not earnestly send unto thee to call thee? Wherefore camest thou not unto me? Am I not able indeed to promote thee to honor? Balak felt that he must reprove Balaam at least to that extent, since the wizard’s behavior at the first invitation was such as to imply doubt in the king’s ability or willingness to bestow his bounty.

v. 38. And Balaam said unto Balak, Lo, I have come unto thee, a statement which implied that his coming had been connected with some difficulties; have I now any power at all to say anything? The word that God putteth in my mouth, that shall I speak. This was not a statement of humble submission to the will of God, but one by which Balaam intended to clear his skirts in advance. The terror of the Lord was still upon him, and he felt that he would finally be obliged to submit to the will of God. At the same time, he indicated that, so far as he was concerned, he would gladly accede to the king’s wishes.

v. 39. And Balaam went with Balak, ready, if possible, to do his bidding; and they came unto Kir-jath-huzoth, a city or town near the hills which run parallel to the Jordan.

v. 40. And Balak offered oxen and sheep, sacrifices of prayer which he apparently intended for the true God, whose favor he hoped to gain in this manner, and sent to Balaam, and to the princes that were with him. To share in the sacrificial feast of the king was considered a great honor.

v. 41. And it came to pass on the morrow that Balak took Balaam and brought him up into the high places of Baal, to Bamot-Baal, the first height from which a person could get a glimpse of Israel’s camp, that thence he might see the utmost part of the people. Balak acted upon the idea that Balaam must have at least a part of the children of Israel before his eyes if his curse was to be effective. As the Son of God withstood Balaam in his evil intention of bringing a curse upon God’s people, so He now strengthens and upholds His Church in all its trials and keeps its enemies from doing it lasting harm.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Arnon

This is the name of a river. See how you translated it in Numbers 21:13.

Did I not send men to you to summon you?

This rhetorical question is used to rebuke Balaam for delaying to come. This can be translated as a statement. AT: "Surely I sent men to summon you." (See: Rhetorical Question)

Why did you not come to me?

This rhetorical question is used to rebuke Balaam for delaying to come. This can be translated as a statement. AT: "You should have come to me!" (See: Rhetorical Question)

Am I not able to honor you?

This rhetorical question is used to rebuke Balaam for delaying to come. This can be translated as a statement. AT: "Surely you know that I am able to pay you money for coming to me." (See: Rhetorical Question)

translationWords

Moab

honor

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

וישמע בלק AND BALAK HEARD [THAT BALAAM WAS COMING] — He sent messengers to announce this to him.

אל עיר מואב [AND HE WENT TOWARDS HIM] UNTO THE CITY OF MOAB — to his metropolis, the most important city he had, as much as to say: See what these Israelites wish to exterminate (Midrash Tanchuma, Balak 10).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.