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23. Balaam's Oracles

¹ Balaam said, “Build me seven altars here, and prepare seven bulls and seven rams for me.” ² Balak did as Balaam said, and the two of them offered a bull and a ram on each altar.

³ Then Balaam said to Balak, “Stay here beside your offering while I go aside. Perhaps the LORD will come to meet with me. Whatever he reveals to me I will tell you.” Then he went off to a barren height.

⁴ God met with him, and Balaam said, “I have prepared seven altars, and on each altar I have offered a bull and a ram.”

⁵ The LORD put a word in Balaam’s mouth and said, “Go back to Balak and give him this word.”

⁶ So he went back to him and found him standing beside his offering, with all the Moabite officials. ⁷ Then Balaam spoke his message:

   “Balak brought me from Aram,
   the king of Moab from the eastern mountains.
‘Come,’ he said, ‘curse Jacob for me;
   come, denounce Israel.’
⁸ How can I curse
   those whom God has not cursed?
How can I denounce
   those whom the LORD has not denounced?
⁹ From the rocky peaks I see them,
   from the heights I view them.
I see a people who live apart
   and do not consider themselves one of the nations.
¹⁰ Who can count the dust of Jacob
   or number even a fourth of Israel?
Let me die the death of the righteous,
   and may my final end be like theirs!”

¹¹ Balak said to Balaam, “What have you done to me? I brought you to curse my enemies, but you have done nothing but bless them!”

¹² He answered, “Must I not speak what the LORD puts in my mouth?”

Balaam’s Second Message

¹³ Then Balak said to him, “Come with me to another place where you can see them; you will not see them all but only the outskirts of their camp. And from there, curse them for me.” ¹⁴ So he took him to the field of Zophim on the top of Pisgah, and there he built seven altars and offered a bull and a ram on each altar.

¹⁵ Balaam said to Balak, “Stay here beside your offering while I meet with him over there.”

¹⁶ The LORD met with Balaam and put a word in his mouth and said, “Go back to Balak and give him this word.”

¹⁷ So he went to him and found him standing beside his offering, with the Moabite officials. Balak asked him, “What did the LORD say?”

¹⁸ Then he spoke his message:

   “Arise, Balak, and listen;
   hear me, son of Zippor.
¹⁹ God is not human, that he should lie,
   not a human being, that he should change his mind.
Does he speak and then not act?
   Does he promise and not fulfill?
²⁰ I have received a command to bless;
   he has blessed, and I cannot change it.

    ²¹ “No misfortune is seen in Jacob,
   no misery observed Or He has not looked on Jacob’s offenses / or on the wrongs found in Israel.
The LORD their God is with them;
   the shout of the King is among them.
²² God brought them out of Egypt;
   they have the strength of a wild ox.
²³ There is no divination against Or in Jacob,
   no evil omens against Or in Israel.
It will now be said of Jacob
   and of Israel, ‘See what God has done!’
²⁴ The people rise like a lioness;
   they rouse themselves like a lion
that does not rest till it devours its prey
   and drinks the blood of its victims.”

²⁵ Then Balak said to Balaam, “Neither curse them at all nor bless them at all!”

²⁶ Balaam answered, “Did I not tell you I must do whatever the LORD says?”

Balaam’s Third Message

²⁷ Then Balak said to Balaam, “Come, let me take you to another place. Perhaps it will please God to let you curse them for me from there.” ²⁸ And Balak took Balaam to the top of Peor, overlooking the wasteland.

²⁹ Balaam said, “Build me seven altars here, and prepare seven bulls and seven rams for me.” ³⁰ Balak did as Balaam had said, and offered a bull and a ram on each altar.

7. And he took up his parable and said. The word משל, mashal, signifies all weighty and notable sayings, especially when expressed in exalted language. The meaning, therefore, is, that Balaam began to speak eloquently, and in no ordinary strain. Nor can it be doubted but that he aroused Balak’s attention by this grandeur of language through God’s secret influence; that the wretched man might acknowledge that Balaam now spoke in no mortal fashion, but that there was something of divine inspiration in his words, so that his mind might be the more deeply affected by the revelation. The sum of what he said was to this effect, that there was not merely perversity and folly in Balak’s design to curse the people, but that whatever he attempted would be vain and useless, since he was fighting against God. At the same time, he renounces for himself that power, which Balak was persuaded that he eminently possessed: for Moses has already recorded the words of Balak before spoken, “I know that he whom thou cursest is cursed,” as if the power of God were transferred to him, so that he might exercise it according to his will. But what was this, but to depose God from His supremacy? Consequently this abominable imagination is refuted by the mouth of Balaam, when he attributes the right of blessing to God alone. “How (he says) should I curse except according to God’s command?” not that God always restrains the wicked from declaring what is opposed to His truth: for we know that they often prate at random, vomit forth their blasphemies by the mouthful, obscure the light by their falsehoods, and endeavor, as far as in them lies, to overthrow the faithfulness of God. But inasmuch as Balaam was compelled to play a different part, viz., to proclaim the revelation suggested to him by God, he confesses that his tongue was tied, so that he could not utter a single syllable against God’s command.

Since mention is made of Syria, some have supposed that Balaam was fetched from Mesopotamia; and some color was given to this mistake, because the art of divination had its rise amongst the Chaldeans. But, as has been said before, it is not credible that the fame of the man should have extended so far; and again, in the short time during which the people remained there, how could an embassy have been twice sent to a distant country? for they would have occupied at least six months. Besides, we shall soon see that he was slain among the Midianites. But it is very probable that the country was included under the name of Aram or Syria, which even profane authors describe as contiguous to Arabia, towards the Red Sea. Now, since, in reference to the land of Moab, Midian was to the eastward, and, moreover, was high and mountainous, it is rightly added that he was called “from the mountains of the east;” and thus does he designate a place well known to the Moabites, on account of its neighborhood to them.