Numbers 24:25

Num 24:25 And Balaam rose up, and went and returned to his place: and Balak also went his way.

Ver. 25. Returned to his place.] Homewards he went, but stayed amongst the Midianites, and soon after came back to them, to receive money of them, saith Chazkuni, when he heard say of the plague which had been in Israel by his counsel: but as Shimei sought his servants, and lost his life, so Balaam.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Num_24:25

Balaam rose up, and went, and returned to his place: and Balak also went his way.

The parting of Balaam and Balak: the separations of life

I. Balaam and Balak parted, having utterly failed in their designs.

II. They parted with characters considerably modified by their association with each other.

III. They parted, but not for ever. Those who have been associated in this present life will meet again in the great hereafter. Tempter and tempted, oppressor and oppressed, companions in evil designs and companions in noble enterprises--all will meet again. (W. Jones.)

The desires of evil men against the Church come to nothing

God disappointeth the policies of the ungodly against the Church; so that how cunningly soever they are contrived, He bloweth them away as with the wind, and He melteth them as wax with the fire. Many rest in vain hope, and put confidence in deceitful things. The Egyptians had a purpose to kill all the males of the Israelites, but see how wide they shot, and how far they missed (Exo_1:12). The enemies of Christ say in the pride of their hearts, Let us break their bands, and cast their cords from us; yet He that sitteth in the heaven laugheth them to scorn, and giveth to His Son the heathen for a possession (Psa_2:3). Hereunto cometh the saying of the prophet (Psa_7:14). When Christ had preached the gospel at Nazareth, they were filled with such wrath against Him that they rose up and thrust Him out of the city, and led Him even unto the top of the hill, whereon their city was built, that they might cast Him down headlong; but He passed through the midst of them and went His way (Luk_4:30). So we read in the Acts of the Apostles that certain Jews made an assembly, and bound themselves with a curse, saying, That they would neither eat nor drink till they had killed Paul (Act_23:22). But they were disappointed, and their purpose, though closely contrived, was utterly disannulled. The reasons will make this truth more apparent.

1. If we consider this essential property of God that He is full of justice, He will reward as our works are. If we rest in vain and wicked practices He will not hold His peace, but throw down that which we build up, and He will disappoint that which we hope for.

2. The expectation of the wicked is vanity, because they can give no comfort or assurance.

The uses are next to be considered, as they arise from this doctrine.

1. We may conclude from hence the unhappy estate of them that have only eyes of flesh, to rest on things which they see with their fleshly eyes. If we regard and receive only present blessings, they are of small moment. If, then, we wait on lying vanities and forsake God, our strength and salvation, we are unhappy and most miserable.

2. We learn that no wisdom, be it never so deep; no understanding, be it never so politic; no counsel, be it never so prudent; no subtilty, be it never so hidden, shall overthrow the purpose of God, or prevail against His truth, or hinder the execution of His will. For His infinite wisdom is able to overmatch all the wisdom that is in the creatures, and to prevent whatsoever devices they have set abroach.

3. Let us not rely on vain things, for then all our expectations shall be in vain. Who is so simple, that to stay him up from danger would rest on the web of a spider, or the staff of a reed, or the strength of a rush? All the devices of men, the power of princes, the courage of horses, the help of creatures, are as a broken weapon to defend us, and unserviceable to deliver us. This the prophet teacheth us (Psa_146:3-5).

4. When we see the enemies conspire against the Church, let us, from this consideration of the vain confidence of the wicked, take occasion to comfort ourselves and to cheer up our hearts; all their expectation shall turn into smoke. Let them gather themselves together, and take crafty counsel one with another; He that ruleth in heaven shall scorn at their inventions, and frustrate them of their mischievous purposes.

5. Seeing all evil inventions and devices of the devil are disappointed, let us not stand in fear of any attempts made against us by his instruments. The enemies of the Church had hired a sorcerer and conjurer to waste and weaken them, yet we see his enchantments are defeated and come to nothing. (W. Attersoll.)

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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 24:25. Balaam went to his place — To Mesopotamia; though afterward he returned to the Midianites, and gave them that wicked counsel which was put in practice, chap. 25. And it appears, from Num 31:8, that he was slain among the Midianites.

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

24:25 Balaam did not yet go back to Pethor (31:8).

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

Balaam rose up, and went . . . to his place--Mesopotamia, to which, however, he did not return. (See on Num 31:8).

Next: Numbers Chapter 25

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

Verse 25. And Balaam - returned to his place] Intended to have gone to Mesopotamia, his native country, (see De 23:4), but seems to have settled among the Midianites, where he was slain by the Israelites; see Nu 31:8.

THOUGH the notes in the preceding chapters have been extended to a considerable length, yet a few additional remarks may be necessary: the reader's attention is earnestly requested to the following propositions: -

1. It appears sufficiently evident from the preceding account that Balaam knew and worshipped the true God.

2. That he had been a true prophet, and appears to have been in the habit of receiving oracles from God.

3. That he practised some illicit branches of knowledge, or was reputed by the Moabites as a sorcerer, probably because of the high reputation he had for wisdom; and we know that even in our own country, in the fifteenth and sixteenth centuries, persons who excelled their contemporaries in wisdom were reputed as magicians.

4. That though he was a believer in the true God, yet he was covetous; he loved the wages of unrighteousness.

5. That it does not appear that in the case before us he wished to curse Israel when he found they were the servants of the true God.

6. That it is possible he did not know this at first. Balak told him that there was a numerous people come out of Egypt; and as marauders, wandering hordes, freebooters, c., were frequent in those days, he might take them at first for such spoilers, and the more readily go at Balak's request to consult God concerning them.

7. That so conscientiously did he act in the whole business, that as soon as he found it displeased God he cheerfully offered to return and did not advance till he had not only the permission, but the authority of God to proceed.

8. That when he came in view of the Israelitish camp he did not attempt to make use of any means of sorcery, evocation of spirits, necromantic spells, c., to accomplish the wish of Balak.

9. That he did seek to find out the will of the true God, by using those means which God himself had prescribed, viz., supplication and prayer, and the sacrifice of the clean beasts.

10. That though he knew it would greatly displease Balak, yet he most faithfully and firmly told him all that God said on every occasion.

11. That notwithstanding his allowed covetous disposition, yet he refused all promised honours and proffered rewards, even of the most extensive kind, to induce him to act in any respect contrary to the declared will of God.

12. That God on this occasion communicated to him some of the most extraordinary prophetic influences ever conferred on man.

13. That his prophecies are, upon the whole, clear and pointed, and have been fulfilled in the most remarkable manner, and furnish a very strong argument in proof of Divine revelation.

14. That notwithstanding the wicked counsel given to the Midianites, the effects of which are mentioned in the following chapter, on which account he probably lost his life, (Nu 31:8), the badness of this man's character has been very far overrated and that it does not appear that he was either a hypocrite, false prophet, or a sorcerer in the common acceptation of the term, and that he risked even life itself in following and fulfilling the will of the Lord!

15. That though it is expressly asserted, Nu 31:16, and Re 2:14, that Israel's committing whoredom with the daughters of Moab was brought about by the evil counsel given by Balaam to cast this stumbling-block in their way, yet it does not appear from the text that he had those most criminal intentions which are generally attributed to him; for as we have already seen so much good in this man's character, and that this, and his love of money (and who thinks this a sin?) are almost the only blots in it, it must certainly be consistent with candour and charity to suggest a method of removing at least some part of this blame.

16. I would therefore simply say that the counsel given by Balaam to Balak might have been "to form alliances with this people, especially through the medium of matrimonial connections; and seeing they could not conquer them, to endeavour to make them their friends." Now, though this might not be designed by Balaam to bring them into a snare, yet it was a bad doctrine, as it led to the corruption of the holy seed, and to an unequal yoking with unbelievers; which, though even in a matrimonial way, is as contrary to sound policy as to the word of God. See Clarke on Nu 25:3 and "Nu 25:6".

17. That it was the Moabitish women, not Balaam, that called the people to the sacrifice of their gods; and it argued great degeneracy and iniquity in the hearts of the people on so slight an invitation to join so suddenly so impure a worship, and so speedily to cast off the whole form of godliness, with every portion of the fear of the Almighty; therefore the high blame rests ultimately with themselves.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(25) And returned to his place.—Balaam probably set out with the intention of returning home. He. turned towards his place. The sequel shows that he remained amongst the Midianites, and perished with them.

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

Returned to his own place - i. e., among the Midianites to plot by new means against the people of God, and to perish in his sin Num 31:8, Num 31:16; Rev 2:14.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Place, in Aram. He returned soon after to the country of the Madianites, and was deservedly involved in their ruin. (Haydock) (Chap. xxxi. 8.) --- Perhaps he only began his journey homeward, and stopped on the road. (Calmet) --- As for Balac, he fought against Israel, (Josue xxiv. 9,) at least by endeavouring to get them cursed. Severus says, “he was overcome.” But we know not the particulars of the battle. (Haydock)

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).

To his place, i.e. to Mesopotamia.

Object: He went only to Midian, where he was slain, Num 31:8.

Answ. 1. He is said to return home, because he intended and began to do so, though he was diverted by the Midianites; for men in Scripture are oft said to do what they design or attempt to do, as Exo 8:18; Num 14:40.

Answ. 2. He did go home first, though afterwards he returned to the Midianites, either because they sent for him, or to recover his lost credit, and to do that by policy which he could not do by charms, to which purpose he gave them that devilish counsel which was put in practice, Num 25, and that by his advice, Num 31:16; Rev 2:14.

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

25. Balaam… returned to his place — Not to Mesopotamia. Literally, he turned toward his own place. This he never reached. Having privately advised Balak to ensnare Israel into idolatry and its vices by the blandishments of the women of Moab and Amalek, (Num_31:16,) he lingered in the vicinity to see the result of his wicked counsel, and was slain in battle when Jehovah, avenging the Israelites, ordered them to war against Midian. Num_31:8. Hengstenberg suggests that Balaam, smarting under the indignity of his summary dismissal by Balak, went into the camp of Israel, rehearsed to Moses his prophecies in hope of a reward, was coolly treated, and, goaded on by disappointed ambition and covetousness, went to the Midianites, and counselled the seduction of Israel to whoredom and idolatry.

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

And returned to his place. wO qomli bvoy. It is doubtful whether this expression, which is used in Gen_18:33 and in other places, implies that Balaam returned to his home on the Euphrates. If he did he must have retraced his steps almost immediately, because he was slain among the Midianites shortly after. (Num_31:8) The phrase, however, may merely mean that he set off homewards, and is not inconsistent with the supposition that he went no further on his way than the headquarters of the Midianites. It is not difficult to understand the infatuation which would keep him within reach of a people so strange and terrible.

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

To his place - To Mesopotamia; tho' afterwards he returned to the Midianites, and gave them that devilish counsel which was put in practice, chap. xxv, 16-18.

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

At the close of this announcement Balaam and Balak departed from one another. "Balaam rose up, and went and turned towards his place" (i.e., set out on the way to his house); "and king Balak also went his way." למקמו ישׁב does not mean, "he returned to his place," into his home beyond the Euphrates (equivalent to אל־מקמו ישׁב), but merely "he turned towards his place" (both here and in Gen 18:33). That he really returned home, is not implied in the words themselves; and the question, whether he did so, must be determined from other circumstances. In the further course of the history, we learn that Balaam went to the Midianites, and advised them to seduce the Israelites to unfaithfulness to Jehovah, by tempting them to join in the worship of Peor (Num 31:16). He was still with them at the time when the Israelites engaged in the war of vengeance against that people, and was slain by the Israelites along with the five princes of Midian (Num 31:8; Jos 13:22). At the time when he fell into the hands of the Israelites, he no doubt made a full communication to the Israelitish general, or to Phinehas, who accompanied the army as priest, concerning his blessings and prophecies, probably in the hope of saving his life; though he failed to accomplish his end.

(Note: It is possible, however, as Hengstenberg imagines, that after Balaam's departure from Balak, he took his way into the camp of the Israelites, and there made known his prophecies to Moses or to the elders of Israel, in the hope of obtaining from them the reward which Balak had withheld, and that it was not till after his failure to obtain full satisfaction to his ambition and covetousness here, that he went to the Midianites, to avenge himself upon the Israelites, by the proposals that he made to them. The objections made by Kurtz to this conjecture are not strong enough to prove that it is inadmissible, though the possibility of the thing does not involve either its probability or its certainty.)

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.)

Balak

This is the king of Moab. See how you translated this in Numbers 22:2.

translationWords

Balaam

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

Bil’am arose. He was lying down, for a deep sleep fell upon him. Likewise, the verse says (v. 4), fallen, with opened eyes.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.