Old Testament

Numbers 22:22-41
The Donkey Speaks

It dawned on me while getting ready to type this sermon, that of the commentaries I read for sermon prep each week, and despite the scholarly and immensely intelligent nature of those men, they couldn’t really make the pictorial connection to many of the stories that we are reading and analyzing, because they were not alive when the promises of God to Israel had come about.

Only in Israel’s return to the land in 1948, could some of these things properly be grasped. It is true that all of the pictures are revealed elsewhere in the Bible in one way or another, but to actually make these necessary connections to what is revealed would certainly be much harder without seeing this group of people returning and occupying the land.

A couple of the scholars, John Gill and Adam Clarke in particular, openly wrote about the necessity of Israel being returned to the land as a sign of the truth of the Lord in accord with His written word. Rather than saying that the church replaced Israel, these men – even hundreds of years ago – faithfully proclaimed that Israel was still a part of God’s plans in redemptive history.

However, the duration of their exile, the circumstances surrounding their return, the state of the nations in the world today, and a host of other unknowns added to these, meant that they were left without the information we now possess.

Because of this, one can see that it wasn’t until Israel’s return that the pictorial meaning of these many passages could really have come about. And who knows how much more is left unknown to us? I’ve struggled with the Balaam sermons, hoping to make a final connection as to what he is picturing, and as of this sermon, I am still chewing it over.

Text Verse: “Surely the Lord God does nothing,
Unless He reveals His secret to His servants the prophets.” Amos 3:7

The words there from Amos do not mean that people today receive prophecy from the Lord, and that they then pass on the mysteries of God. Rather, the prophets have spoken, the word is written, and God has recorded His plan in it. It is now our job to search it out and to attempt to discern what it is that He has revealed.

The longer time goes by, the more knowledge that is added to the body of commentaries on Scripture, and the more we read and study what the Lord is telling us, the surer it is that we will understand what those prophets have had conveyed to them from the Lord. This is the beauty of studying the Bible. It is all there if we can work it out.

Today’s passage is another wonderful part of this beautiful treasure we call the Holy Bible. Hopefully today, we will find some more wonderful insights from it, because it is a part of His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. Why Have You Struck Your Donkey? (verses 22-33)

²² Then God’s anger was aroused because he went, 

v’yikhar aph elohim – “and burned the nostril of God.” It is as if fire shot out of His nose over the events taking place. It is curious that Balaam had been given permission to go, but that now God’s anger is fired up over his going. However, it is apparent, even if not explicitly stated, that the intent by going was to curse Israel. That is why the emissaries had been sent.

Had he told them that he could not curse Israel, they would have said, “Well then, there is no point in you coming back with us.” However, by going, the implication is that he will, in fact, curse Israel. That is the entire purpose of the promised payment. As the Bible later records of Balaam, he ran greedily for profit.

In this verse, rather than “because he went,” the verb more rightly says, “because he was going.” It’s not just that he went on the journey, but he started and continued deliberately and with conviction on it, pressing forward to the intended end. As Keil notes –

“…it is evident, on the one hand, that the anger of God was not excited by the fact that Balaam went with the elders of Moab, but by his behaviour wither on setting out or upon the journey.”

His being given permission to go did not mean he had to go, but that the expectation was that he would do right if he went. The fact that he decided to go, and pressed on as he went, meant that this would not be the case.

^{22 (con’t)} and the Angel of the Lord took His stand in the way as an adversary against him.

v’yityashev malak Yehovah baderek l’satan low – “and took His stand the Angel of Yehovah in the way as an adversary against him.” The word satan, or adversary, is introduced into the Bible here. It is one who opposes or an accuser. When it is prefixed by the definite article, it speaks of Satan, the arch-enemy of God.

Here, it is malak Yehovah, or “the Angel of the Lord,” meaning the eternal Christ, who stands in opposition to Balaam.

^{22 (con’t)} And he was riding on his donkey, and his two servants were with him.

Here, he is said to be riding on his athon, or female donkey along with two na’ar, or young men. These two servants are curiously only mentioned here in what then seems like a superfluous addition of detail. Why mention them at all?

²³ Now the donkey saw the Angel of the Lord standing in the way with His drawn sword in His hand, and the donkey turned aside out of the way and went into the field.

It is an irony of Scripture that the supposed seer and diviner of the gods was wholly incapable of seeing the Angel of the Lord, whereas his brute beast, a donkey, not only saw Him, but turned away in understanding.

One cannot claim that the path was so narrow that it had to take action. If this were so, it would have stopped or tried to squeeze by, as she will later do. Rather, the donkey avoided the path altogether and went into the field.

So, blinded by his now obvious intentions of receiving a king’s reward, his supposedly bright intellect is clouded over. At the same time, the beast on which he sat perceived with perfect clarity that the hand of her Creator was against them.

Here the verb shalaph is introduced. It means to draw out, grow up, or pluck off. The Angel of the Lord stands with His sword drawn, indicating the type of death Balaam would face if he continued down his reckless path. Unfortunately, he did – in fact – continue down it and in Numbers 31:8, it is shown that this is the exact death that he will face.

^{23 (con’t)} So Balaam struck the donkey to turn her back onto the road.

In his ignorance, he strikes the donkey who is, at this time, his only means of not being struck down. The irony is palpable. He, the soothsayer and the one who supposedly communes with the gods cannot see what a mere donkey perfectly realizes. If only those in the church today would trust their own donkeys, we wouldn’t have so many false teachings from so many blinded people swirling about our churches!

²⁴ Then the Angel of the Lord stood in a narrow path between the vineyards, with a wall on this side and a wall on that side.

The Hebrew uses the term mishol, or a hollow passage, to describe the path. This word is only used here in the Bible, coming from a word which indicates a hollow hand, and thus a handful. One can think of a path running through vineyards, with the vines forming a tunnel to go through.

Thus, this is probably a dividing line between two independent vineyards that people would travel through. On each side would be a gader, or wall. It is another new word signifying a wall or a fence. This was probably of stone which was cleared from fields and used to mark the edge of the property. This would make passage limited.

²⁵ And when the donkey saw the Angel of the Lord, she pushed herself against the wall and crushed Balaam’s foot against the wall; so he struck her again.

Here the donkey can’t turn off the path, but it still knows it can’t press forward, and so it lurched to the side which would have smushed Balaam’s foot against the wall. It is a different word for “wall” here, qir. It comes from a root signifying to bore or dig. And so it is something with depth to it. His foot is smashed against the surface of it in the donkey’s attempt to not be struck.

²⁶ Then the Angel of the Lord went further, and stood in a narrow place where there was no way to turn either to the right hand or to the left.

The same word, v’yoseph, which was just used in the previous verse to signify that Balaam had struck his donkey, is used again here. It says, v’yoseph malak Yehovah abor, or “and again the angel of the Lord went.” It isn’t speaking of the distance, meaning further, but of the event, meaning a third time.

This time, however, he appears standing in a place that is so narrow that the donkey can’t even attempt to get away. In such a tight place, she would be distressed, therefore…

²⁷ And when the donkey saw the Angel of the Lord, she lay down under Balaam;

Well, she doesn’t want to get struck again, and she cannot turn left or right, and so the perceptive donkey simply lays down on the spot. She may not have wanted a beating, but one comes anyway…

^{27 (con’t)} so Balaam’s anger was aroused, and he struck the donkey with his staff.

v’yikhar aph bil’am – “and burned the nostril of Balaam.” It is the same words used above when speaking about the anger of the Lord. The number three in Scripture signifies that which is substantial, complete and entire. The Lord has taken Balaam through the entire course of events in order to alert him to the severity of the situation.

As is what can normally be expected of sin, he first allows us to divert from the path, but we remain untouched. He next draws judgment nearer and causes discomfort to arise. And finally, if the lesson is not learned, we end in such a tight spot that we have nowhere to turn, but to simply fall before Him, voluntarily or involuntarily.

In this case, Balaam is saved from himself by an unreasoning animal who can discern more than he could imagine…

²⁸ Then the Lord opened the mouth of the donkey, and she said to Balaam, “What have I done to you, that you have struck me these three times?”

It is astonishing to read the commentaries of scholars, some of whom find the Bible the literal word of God, and yet who dismiss the words of this verse in a thousand different ways. Whereas their commentaries might normally be a few sentences, they spend paragraphs writing out how this verse doesn’t really mean what it says. However, both Peter, and anyone else who accepts the word as written, must take the verse as it is intended. Peter says –

“They have forsaken the right way and gone astray, following the way of Balaam the son of Beor, who loved the wages of unrighteousness; ¹⁶ but he was rebuked for his iniquity: a dumb donkey speaking with a man’s voice restrained the madness of the prophet.” 2 Peter 2:15, 16

The Hebrew says, v’yiphtakh Yehovah eth pi ha’athon – “And opened Yehovah the mouth of the donkey.” Who made the donkey? The Lord. If the Lord can fashion a donkey, and if He can fashion a man, He can also make the donkey speak with the words of a man.

The narrative is based on the redemptive plans of the Lord, and therefore, they are given to reflect that redemptive plan in a particular manner, and for a particular reason.

If the donkey didn’t speak, and if Balaam only imagined it, this would not have restrained his madness, it would have increased it. In asking why she had been struck three times, she is speaking the word of the Lord, as prompted by the Lord. The donkey knows perfectly well why she was struck three times.

She wasn’t asking this because she didn’t know. She was asking, because this is how the Lord wakes His people up from their spiritual slumber – “What are you doing here, Elijah?” The Lord knew why Elijah was there. But He wanted Elijah to think the situation through with clarity. “Simon, son of Jonah, do you love Me?” The Lord already knew the answer, as is obvious from his response –

“Lord, You know all things; You know that I love You.” John 21:17

Peter said what he said about Balaam because he knew how the Lord worked, and how He accomplished His plans through even the thick-headed like Balaam, and even like he himself.

In the case of Peter’s words in his epistle about Balaam, the Greek actually reads Balaam tou Bosor. Instead of calling him Balaam son of Beor, he is called by Peter Balaam son of Bosor. Why would he do that?

Some translations simply skip over it as an anomaly and translate it as Beor instead of Bosor, as do some manuscripts. However, the curious change is credited to Peter making a play on words.

The Hebrew letter ayin, when pronounced in an especially guttural way, would make the name sound like Bosor, and would then correspond to the Hebrew word for “flesh” which is basar. In other words, he makes a pun by calling him “Balaam, Son of the Flesh,” which speaks of his pursuing the carnal lusts of the flesh in his madness to get rich.

²⁹ And Balaam said to the donkey, “Because you have abused me. I wish there were a sword in my hand, for now I would kill you!”

The word Balaam uses, and which is translated as “abused,” signifies “to go over completely.” It is what one does when he gleans. He goes over an area until it is picked clean. Balaam says, in essence, “You have completely derided me.”

And then his next words are in the perfect tense in the Hebrew, “Having a sword in my hand, for now, I had killed you.” It is as if the act were accomplished, but for the lack of a sword. “As I only had my stick, instead I beat you with that.”

Balaam is so furious at this point that he has not come to his senses. His donkey spoke to him, and instead of thinking clearly over that, he responds in words that he might have said to someone irritating him over some petty matter. He needs more donkey talk to pull him back from the edge…

³⁰ So the donkey said to Balaam, “Am I not your donkey on which you have ridden, ever since I became yours, to this day? Was I ever disposed to do this to you?”

And he said, “No.”

The words are from the Lord, but spoken as if through the donkey. Despite their ultimate Source, there is nothing theologically deep. There is simply the continuance of the questioning that had already begun. The answer to the questions are obvious, and have the sole intent of bringing Balaam to right reason.

He had been told by God not to curse Israel, but then when permitted to go with the emissaries, he had closed his mind to that and opened it up to the riches that lay ahead. With simple questions from a simpler donkey, he is being nurtured into reasoning out the surrounding circumstances.

With that now done, and only with that having been settled, is he enabled to see what was kept from him…

³¹ Then the Lord opened Balaam’s eyes,

v’gal Yehovah eth ene bil’am – “And uncovered Yehovah Balaam’s eyes.” It wasn’t that his eyes were shut, it is that they were covered over. What he couldn’t see, he now sees. And this was an uncovering not by his own action, but by that of the Lord…

^{31 (con’t)} and he saw the Angel of the Lord standing in the way with His drawn sword in His hand;

There is an irony which has occurred in these verses. Balaam was traveling to Moab, or “From Father,” to earn his reward. However, the Angel of the Lord who was sent from Father, has blocked the way. It is a remarkable parallel to Christ’s own words of John 14:6, “I am the way, the truth, and the life. No one comes to the Father except through Me.”

The reward is through Christ, and only through Him. The way is where the Lord is standing. The truth is that He is, in fact, standing there, and the life is symbolized by the sword which can be sheathed granting it, or swung, thus removing it. Balaam now sees what Jesus literally proclaimed. And the reaction to this knowledge is obvious…

^{31 (con’t)} and he bowed his head and fell flat on his face.

It is the common reaction of any who comes before the Lord with the knowledge of who the Lord is – awestruck wonder. In the case of Balaam, he literally fell prostrate with his face to the ground.

³² And the Angel of the Lord said to him, “Why have you struck your donkey these three times? Behold, I have come out to stand against you, because your way is perverse before Me.

Now the Angel of the Lord speaks directly to Balaam, but first in the form of a question. The donkey asked, “What have I done to you, that you have struck me these three times?” Now the Lord asks, “Why have you struck your donkey these three times?” The word for donkey, athon, comes from the word ethan, meaning perennial, or ever-flowing. It is where the common English name “Ethan” comes from.

If you know an unsaved Ethan, you can now us this to begin your witnessing to him. Knowing the source of Hebrew names is a marvelous way to do this because many of our names are derived from the Hebrew language. As far as the narrative, we can see that the athon, or donkey, is a symbol of constancy, consistency, and even patient endurance.

The donkey patiently endured her beatings, and the Lord patiently endured as the donkey was beaten. But it was for this reason that the Angel of the Lord says anokhi yatsati l’satan – “I have come out to stand as an adversary against you.” Again, it is the word, satan, which when prefixed by an article speaks of Satan, God’s arch-foe. Here, it only speaks of being an adversary.

And He stood in this manner for a purpose. It was to uncover the eyes of Balaam and correct his rash ways. Here, the Angel of the Lord uses a very rare word, yarat. It is only found here and Job 16:11, it signifies that which is rash or perverse as in rushing headlong into destruction. The Lord has personally intervened to stop this disastrous progression.

³³ The donkey saw Me and turned aside from Me these three times.

The Angel of the Lord credits the discernment of a mere donkey for turning because of what she saw. He doesn’t say, “I appeared to the donkey.” He simply notes that the donkey perceived His presence. However…

^{33 (con’t)} If she had not turned aside from Me, surely I would also have killed you by now, and let her live.”

The Hebrew here appears broken, as in an aposiopesis. It is as if a challenge to Balaam’s mind. Further, it is in the perfect tense, as an accomplished fact – “Perhaps she turned aside from before Me… for now I have killed you; and she lives.” Balaam must infer what is being said, and to make the right choice about his future path.

A donkey speaks, who would believe?
And from where does she get her word?
Did she just learn, or from God did she receive?
What prompted her? What is it she heard?

And with what words does she speak?
Wondrous oracles about the future of man?
No, just a question to her master about his beating streak
Why did he do it? Just because he can?

But donkeys don’t speak, as we all know
It was the Lord who allowed words to come from her
To restrain the prophet’s madness, and this is so
He was on a wayward path, which the Lord was set to deter

A donkey speaks, who would believe
A message from God for the wise to receive

II. The Word That God Puts in My Mouth (Verses 34-41)

³⁴ And Balaam said to the Angel of the Lord, “I have sinned, for I did not know You stood in the way against me.

Here Balaam acknowledges his sin, but he doesn’t say how he sinned. Was it because his way was perverse, or is it because he struck a donkey which didn’t deserve it? The Lord standing in the way was because he was acting in a perverse manner. And that is what brought about the beatings. But because the Lord stood in the way, Balaam speaks on…

^{34 (con’t)} Now therefore, if it displeases You, I will turn back.”

The Hebrew reads, “And therefore, if evil in your eyes, I will turn back.” This shows that Balaam is still intent on going. The word “if” shows this.

There is nothing to gain by going, apart from the promised riches, and so it is the promised riches which are still on his mind. But the Lord has blessings planned for Israel, and so Israel will be blessed.

³⁵ Then the Angel of the Lord said to Balaam, “Go with the men, but only the word that I speak to you, that you shall speak.”

Here, the Angel of the Lord assumes the same authority as God in verse 22:20 by speaking the same words as then. It is a clear indication that the Angel of the Lord, is the Lord. What he says is both a prediction and a command – “The word that I speak to you, that you shall speak.” He has been called to curse, but the Lord has determined otherwise. And so it shall be…

^{35 (con’t)} So Balaam went with the princes of Balak.

Where these men have been during the past many verses is not stated. In verse 21, they were called the princes of Moab. Now, they are called the princes of Balak. Together, they depart for their destination, obviously sending messengers ahead…

³⁶ Now when Balak heard that Balaam was coming, he went out to meet him at the city of Moab, which is on the border at the Arnon, the boundary of the territory.

The king desired to provide a true state visit for Balaam, and so instead of awaiting him to come to his location, he went to the extremity of his territory to meet with him. It shows the importance of the matter to the king. He is anxious to give Balaam great honor in hopes that he will accept it and act in the most favorable manner concerning the situation with Israel.

The Hebrew in this verse says, ir moav, which is probably the same as Ar of Moab in Numbers 21:15. It is located on the Arnon, or “Roaring Stream,” which formed the boundary of Moab.

³⁷ Then Balak said to Balaam, “Did I not earnestly send to you, calling for you? Why did you not come to me? Am I not able to honor you?”

Balak’s words are superlative, halo shaloakh shlakhti elekha liqro – “Did not sending I send to you for calling?” Because the original message from the Lord was so watered down by Balaam, and then completely missing from the words of the messengers, the denial made no sense at all to Balak.

In the words, “Am I not able to honor you?” there is a certain amount of wondering if Balaam thinks he is good for his word or not, as if he is hurt at the mere suggestion of it. As one can see, and will continue to see, Balak is a highly emotional person who becomes frustrated over his inability to get his own way.

³⁸ And Balaam said to Balak, “Look, I have come to you! Now, have I any power at all to say anything? The word that God puts in my mouth, that I must speak.”

Here, it appears at first as a pious note of faithfulness, but it is a set of words which lack that. First, instead of saying Yehovah, he says God. Twice before, Balaam has said Yehovah, and once he said, Yehovah elohai, or Yehovah my God.

Now, he simply says, elohim. That can be the true God, or any god, or multiple gods. The context decides the meaning, and here, the meaning is questionable as to who he is even speaking of.

Secondly, he never tells him that Yehovah had forbidden him to come, or that he was told to only speak what Yehovah said. And third, Yehovah had said that what was to be uttered was blessing, not cursing. Though Balaam has stated a fact, he has only partially stated it, and he has – once again – withheld more than revealed.

 ³⁹ So Balaam went with Balak, and they came to Kirjath Huzoth.

From their meeting place, it says they have traveled to qiryath khutsoth, or City of Streets. The name may imply a trading city, or a city where people sell their wares on the streets, or something like that. The word khuts simply means “outside.” This is the only time it is seen in Scripture.

 ⁴⁰ Then Balak offered oxen and sheep, and he sent some to Balaam and to the princes who were with him.

Here the word “offered” indicates a slaughter for sacrifice. Two kinds of animals are mentioned, the baqar, which comes from a root meaning to inquire or seek, and tson, which comes from a word meaning to migrate. Both indicate animals which move as they forage for food.

The sacrifice is certainly intended as a means of seeking the favor of the gods of Moab, and hopefully appeasing the God of Israel. That it is sent to Balaam and the princes indicates that it is also a type of fellowship offering, where there is a meal between the deity and the people.

*^{41 (fin)} So it was, the next day, that Balak took Balaam and brought him up to the high places of Baal, that from there he might observe the extent of the people.

The chapter ends with Balak going to either a specific place called Bamoth Baal, or it could also be any given place. The meaning of bamoth is “high places,” but it also refers to a specific place at times. It is one of the places where those of Moab would worship their god Chemosh.

In saying, “the extent of the people,” it can mean “from one extent to the other,” or “the outlying extent of them.” The former seems likely based on what will later be done.

Here is where the chapter ends, high with anticipation concerning what will happen when Balaam is asked to speak out his utterance against the people of Israel.

In a cursory reading of the chapter, even many times, I had always looked at the positive side of Balaam. That made the later passages about him, which are spoken in the negative, more difficult to understand. Some of my friends who emailed me about him felt the same.

However, after studying this first chapter in detail, it becomes evident that he was, in fact, an opportunist who held Yehovah as simply one God among many. His sitting down to a meal sacrificed by the king of Moab, knowing that he would have done so to Chemosh, reflects this as much as anything else which has been presented.

He may have desired to only speak what Elohim told him to speak, but Elohim is a very large word which conveys many meanings in Scripture. In Balaam’s case, it was most certainly a collection of gods who were there to help him become wealthy.

Unfortunately, we are all susceptible to following after “the gods,” of this world which are led by the “god” of this world, meaning the devil. Money, addictions to sex, drugs, fame, or whatever else, even lesser gods of chance, luck, and fortune, and so on. The world is filled with “gods,” but we are told to reject them, because they all belong to one ruler, Satan.

Instead, we are to stand opposed to them and to proclaim that there is one, and only one true God, and that God – the Creator – has revealed Himself to us in the person and work of Jesus Christ. May we set our hearts and affections on Him, and let us pursue Him and Him alone – to the glory of God the Father.

Closing Verse: “A man with an evil eye hastens after riches,
And does not consider that poverty will come upon him.” Proverbs 28:22

Next Week: Numbers 23:1-12 His words are not just allegorical (Balaam’s First Oracle) (45^th Numbers Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It may seem at times as if you are lost in a desert, wandering aimlessly. But the Lord is there, carefully leading you to the Land of Promise. So follow Him and trust Him and He will do marvelous things for you and through you.

The Donkey Speaks

Then God’s anger was aroused because he went
And the Angel of the Lord took His stand
———-in the way as an adversary against him
And he was riding on his donkey
And his two servants were with him
———-as things took a turn that was grim

Now the donkey saw the Angel of the Lord
Standing in the way with His drawn sword in His hand
And the donkey turned aside out of the way
And went into the field, something of which he had not planned

So Balaam struck the donkey to turn her back onto the road
Then the Angel of the Lord stood in a narrow path, it wasn’t wide
Between the vineyards
With a wall on this side and a wall on that side

And when the donkey saw the Angel of the Lord
She pushed herself against the wall
And crushed Balaam’s foot against the wall
So he struck her again, not very nice at all!

Then the Angel of the Lord went further
And stood in a narrow place; of leeway it was bereft
Where there was no way to turn
Either to the right hand or to the left

And when the donkey saw the Angel of the Lord
She lay down under Balaam; seemingly an annoying gaffe
So Balaam’s anger was aroused
And he struck the donkey with his staff

Then the Lord opened the mouth of the donkey
And she said to Balaam, words for our rhymes
“What have I done to you
That you have struck me these three times?”

And Balaam said to the donkey
“Because you have abused me, so you did do
I wish there were a sword in my hand
For now I would kill you!”

So the donkey said to Balaam
“Am I not your donkey on which you have ridden
———-Isn’t it so?
Ever since I became yours, to this day?
Was I ever disposed to do this to you?”
———-And he said, “No.”

Then the Lord opened Balaam’s eyes
And he saw the Angel of the Lord there in that place
Standing in the way with His drawn sword in His hand
And he bowed his head and fell flat on his face 

And the Angel of the Lord said to him
“Why have you struck your donkey these times three?
Behold, I have come out to stand against you
Because your way is perverse before Me

The donkey saw Me and turned aside from Me these three times
If she had not turned aside from Me
Surely I would also have killed you by now
And let her live, that’s the way it was to be

And Balaam said to the Angel of the Lord
“I have sinned, for I did not know; the knowledge I did lack
You stood in the way against me
Now therefore, if it displeases You, I will turn back

Then the Angel of the Lord said to Balaam
“Go with the men, but only the word that I speak to you
———-hear Me now as I talk
That you shall speak
So Balaam went with the princes of Balak

Now when Balak heard that Balaam was coming
He went out to meet him at Moab’s city
Which is on the border at the Arnon
The boundary of the territory

Then Balak said to Balaam
“Did I not earnestly send to you, calling for you?
Why did you not come to me?
Am I not able to honor you? When I speak, so I will do

And Balaam said to Balak, “Look, I have come to you!
Now, have I any power at all to say anything?
The word that God puts in my mouth
That I must speak; to His word alone I must cling

So Balaam went with Balak
And they came to Kirjath Huzoth on a whim
Then Balak offered oxen and sheep
And he sent some to Balaam and to the princes who were with him

So it was, the next day
That Balak took Balaam and brought him up
———-high like atop a steeple
To the high places of Baal
That from there he might observe the extent of the people

Lord God, we are even now in a wilderness
And we are wanting to be led by You
Without You to direct, our lives would be a mess
And so be our guide, O God; You who are faithful and true

We long for the water in this barren land
May it flow forth from the Rock, our souls to satisfy
Give us this refreshing, spiritual hand
And may we take it, and to our lives daily it apply

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to you for all of our days

Hallelujah and Amen…

Numbers 22:1-21
Curse This People for Me

I am Mesha, son of Chemosh-gad, king of Moab, the Dibonite. My father reigned over Moab thirty years, and I have reigned after my father. And I have built this sanctuary for Chemosh in Karchah, a sanctuary of salvation, for he saved me from all aggressors, and made me look upon all mine enemies with contempt. Omri was king of Israel, and oppressed Moab during many days, and Chemosh was angry with his aggressions. His son succeeded him, and he also said, I will oppress Moab. In my days he said, Let us go, and I will see my desire upon him and his house, and Israel said, I shall destroy it for ever. Now Omri took the land of Madeba, and occupied it in his day, and in the days of his son, forty years. And Chemosh had mercy on it in my time. And I built Baal-meon and made therein the ditch, and I built Kiriathaim. And the men of Gad dwelled in the country of Ataroth from ancient times, and the king of Israel fortified Ataroth. I assaulted the wall and captured it, and killed all the warriors of the city for the well-pleasing of Chemosh and Moab, and I removed from it all the spoil, and offered it before Chemosh in Kirjath; and I placed therein the men of Siran, and the men of Mochrath. And Chemosh said to me, Go take Nebo against Israel, and I went in the night and I fought against it from the break of day till noon, and I took it: and I killed in all seven thousand men, but I did not kill the women and maidens, for I devoted them to Ashtar-Chemosh; and I took from it the vessels of Jehovah, and offered them before Chemosh. And the king of Israel fortified Jahaz, and occupied it, when he made war against me, and Chemosh drove him out before me, and I took from Moab two hundred men in all, and placed them in Jahaz, and took it to annex it to Dibon. I built Karchah the wall of the forest, and the wall of the Hill. I have built its gates and I have built its towers. I have built the palace of the king, and I made the prisons for the criminals within the wall. And there were no wells in the interior of the wall in Karchah. And I said to all the people, ‘Make you every man a well in his house.’ And I dug the ditch for Karchah with the chosen men of Israel. I built Aroer, and I made the road across the Arnon. I took Beth-Bamoth for it was destroyed. I built Bezer for it was cut down by the armed men of Daybon, for all Daybon was now loyal; and I reigned from Bikran, which I added to my land. And I built Beth-Gamul, and Beth-Diblathaim, and Beth Baal-Meon, and I placed there the poor people of the land. And as to Horonaim, the men of Edom dwelt therein, on the descent from old. And Chemosh said to me, Go down, make war against Horonaim, and take it. And I assaulted it, And I took it, for Chemosh restored it in my days.

That is the text of what is known as the Mesha Stele. It is an inscription by Mesha, king of Moab, who is mentioned in 2 Kings 3:4. The account he writes substantiates several names and places listed in the Bible, and it also shows us something that the Bible reveals concerning the gods of the nations.

Here he speaks of his god Chemosh, and he speaks of Israel’s God, Yehovah. Nations generally had then own god or gods, and at times, one nation would take the gods of another nation as their own. This even happened in Israel, where in 2 Chronicles 25:14, Amaziah defeated the Edomites, captured their gods, set them up, and bowed down to worship them – not the brightest bulb in town.

The point of this is that just because someone claims the Lord is their God, it doesn’t mean that is true. Balaam is a soothsayer and so for him to call on one god or another was what he did. If he could profit off of Yehovah, that was as good as profiting off of any other god of any other nation.

Text Verse: “Nevertheless the Lord your God would not listen to Balaam, but the Lord your God turned the curse into a blessing for you, because the Lord your God loves you.” Deuteronomy 23:5

As you have seen, Balaam had to be summoned twice before he actually went. Moses says that the Lord wouldn’t listen to Balaam. It is apparent from the verses today that Balaam either didn’t listen or he didn’t heed the Lord’s word either.

His first visit showed that he was obedient, but only partially so. This resulted in a second visit with a better offer. The Lord passively hardened his heart in this. The second visit, where he was allowed to go, left him overjoyed at the prospects which lay ahead.

However, by the end of his time with the king, he will lose his fee–reward altogether, he will become reckless, and he will bring about his own destruction. This won’t be evident for quite a while, but I’m apprising you now so that you will have a better idea of why Balaam is so looked down on from this point and forward, even to the book of Revelation. He is a curious figure, and we will be following him for a while.

The story of Balaam, and what he says and does, are a marvelous part of God’s superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. Who Are These Men with You? (verses 1-14)

Then the children of Israel moved, and camped in the plains of Moab

The last recorded details of Israel’s march toward Canaan brought them into battle with Sihon and Og where they took possession of the land of both kings. Now it says that the children of Israel moved on from there, camping “in the plains of Moab.”

Here is a new word in Scripture, aravah, translated as “plains” because it is in the plural here. It is a steppe, or a desert plain. It comes from the verb arav, meaning to become evening, or grow dark. In this, it signifies a wilderness area. The word is often prefixed by an article, and thus it speaks of a specific desert often called “the Aravah.”

In Psalm 68:4, the word is used when referring to where the Lord rides, and so some translations will say “clouds,” or “heavens,” which is how the NKJV translates it –

“Sing to God, sing praises to His name;
Extol Him who rides on the clouds,
By His name Yah,
And rejoice before Him.” Psalm 68:4

Here in Numbers, it is simply referring to the wilderness of Moab.

^1 (con’t) on the side of the Jordan across from Jericho.

Where they are now is right at the doorstep of Canaan. As it says, me’eber l’yarden yerekho, or “on the side of Jordan Jericho.” The Jordan is the dividing line. When they cross over that, they will be in Canaan, the land of Promise. The name “Jordan” signifies “Descender.”

It is given this name because it goes from the high mountains all the way down into the Dead Sea. However, when the Jordan is used in typology, it signifies the advent of the Lord. He is the Descender who has come from the heights of heaven and descended even to the pit of death in order to redeem man.

As Israel is on one side of the Jordan, it signifies they are on one side of Christ’s advent. It is anticipatory of them crossing over and into what is Promised by going through Christ. This is the typology to remember as we advance towards the book of Joshua when that actually occurs.

Where they are is at the Jordan, across from Jericho. Jericho is introduced into Scripture now. It will become common in the OT from here, and it will also be referred to in the NT synoptic gospels and Hebrews.

The name Jericho is based on one of two roots, yareakh, or “moon,” or ruakh, meaning “smell.” The first would indicate “City of the Moon,” or the other would be “Place of Fragrance.” In fact, the similarity in the roots probably means that there is an understood duality in the name where both meanings equally apply.

The exact travel to where they are, and the spread of their encampment, is recorded in Numbers 33:48, 49 –

“They departed from the mountains of Abarim and camped in the plains of Moab by the Jordan, across from Jericho. ⁴⁹ They camped by the Jordan, from Beth Jesimoth as far as the Abel Acacia Grove in the plains of Moab.”

Thus, they are on the east of the Jordan in the plains of Moab. But, this is land that was taken in battle from Moab and which Israel then took from the hand of those who took it from Moab.

² Now Balak the son of Zippor saw all that Israel had done to the Amorites.

Here Balak the son of Zippor is introduced. The name Balaq comes from the verb balaq which signifies “waste.” In this, the name means something akin to Devastator, Empty, or Wasting. Zippor comes from tsippor, a little bird. It is the same root as the name of Moses’ wife Zipporah.

It may be, then, that this person, though being in Moab, is a Midianite, bearing a name similar to other Midianites, named after birds and animals. He saw what Israel did to the Amorites, and he is fearful of encountering them himself. Therefore…

³ And Moab was exceedingly afraid of the people because they were many,

Here the word gur is used to describe the people. It means to sojourn or dwell among others. In this, you get the sense of people huddling together in fear because of the multitudes of Israel. This is then expanded on with…

^3 (con’t) and Moab was sick with dread because of the children of Israel.

Here the word quts, or dread, is used. It is the same word used to describe how the Egyptians felt at the expansion of Israel right at the beginning of the book of Exodus –

“But the more they afflicted them, the more they multiplied and grew. And they were in dread of the children of Israel.” Exodus 1:12

The translation, “because of the children of Israel,” gets the meaning across, but it lacks the substance of the Hebrew. The word is mi’peneh, “from the face.” And so it more literally reads, “and Moab was sick with dread from the face (meaning the presence) of the children of Israel. It is as if the collective whole, made up of a great multitude, is staring at them in the face, and they shrink back, cowering together in fear.

In what is an interesting parallel, the first time mi’peneh was used in the Bible was in Genesis 3:8 where it said –

“And they heard the sound of the Lord God walking in the garden in the cool of the day, and Adam and his wife hid themselves from the presence of the Lord God among the trees of the garden.”

There Adam and Eve who were “from Father,” having been created by God, hid in fear from the presence of the Lord. Now, Moab, or “from Father,” shrinks back in fear from the presence of Israel.

⁴ So Moab said to the elders of Midian,

This is a possible indication that Balak is not a hereditary king of Moab, but is rather a king such as Herod was over Judah. Herod was an Idumean and Balak appears to be a Midianite. Midian means, “Place of Judgment.” Midian was descended from Abraham through his wife Keturah, and so they are actually more closely related to Israel than the Moabites.

The term “elders” is a word which indicates being old. It comes from a word meaning a beard. And so it is someone who is known for his beard, and thus an elder. If the same people, these men are called the “five kings of Midian” in Numbers 31.

^4 (con’t) “Now this company will lick up everything around us, as an ox licks up the grass of the field.”

The word used, qahal, speaks of Israel not as a group of individuals, but as an organized whole. It is one mass of people who are now likened to an immense ox which consumes so much that nothing is left when he is finished.

Here is a new word, lakhak, or lick. It is used twice here, and it will be seen just four more times in the Bible.

^4 (con’t) And Balak the son of Zippor was king of the Moabites at that time.

As the Moabites came to the elders of Midian, it would appear that they are under the kingship of Midian, with Balak as the head. It could be the other way around, but this is the more likely scenario. Whichever way, he now takes action…

⁵ Then he sent messengers to Balaam the son of Beor at Pethor,

The name Bil’am is a bit hard to pin down, but it may mean “Destroyer of the People,” or “Confuser of the People,” or “Swallowing up the People.” Regardless, in each, there is something negative which occurs with the people. There is a connection of this name directly to the Nicolaitans who are found in Revelation 2:14-16 –

“But I have a few things against you, because you have there those who hold the doctrine of Balaam, who taught Balak to put a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit sexual immorality. ¹⁵ Thus you also have those who hold the doctrine of the Nicolaitans, which thing I hate. ¹⁶ Repent, or else I will come to you quickly and will fight against them with the sword of My mouth.”

Nicolaitan comes from two words signifying “victory,” as in conquering, and “people.” Thus, “Destroyer of the People” seems to be the intent of both, one Hebrew and one Greek. This is seen in Revelation elsewhere such as Abaddon & Apollyon, and Satan & Devil.

These Nicolaitans are equated to Balaam because they tried to trip Christians up by committing sexual immorality, just as Balaam did to Israel in Numbers 31. However, Balaam is also equated by both Peter and Jude as one who followed after profit –

“They have forsaken the right way and gone astray, following the way of Balaam the son of Beor, who loved the wages of unrighteousness; ¹⁶ but he was rebuked for his iniquity: a dumb donkey speaking with a man’s voice restrained the madness of the prophet.” 2 Peter 2:15, 16

“Woe to them! For they have gone in the way of Cain, have run greedily in the error of Balaam for profit, and perished in the rebellion of Korah.” Jude -11

Balaam here is called to be a destroyer of the people through a curse. That will fail. Later he will be used in an attempt to destroy the people through interbreeding and sexual immorality. The name fits the character.

His father’s name, Beor, comes from baar, “a burning.” And so it means someone like “Burning,” as in a lamp. Pethor means, “Interpreter,” as in one who interprets dreams or visions. The names seem to indicate that his father was also a diviner and the place where they dwell is known for divination.

^5 (con’t) which is near the River

The River is the Euphrates. Here and in other places, it is simply called ha’nahar, or “the River,” due to its eminency. That this is speaking of the Euphrates is confirmed by Deuteronomy 23:4. However, the next clause may also confirm this…

^5 (con’t) in the land of the sons of his people,

Here it says, eretz bene ammo, “land sons of his people.” However, a good number of Hebrew and other manuscripts all say eretz bene ammon, or “land sons of Ammon.” That would be in accord with Deuteronomy 23. Either way, “the River” means “Euphrates.”

^5 (con’t) to call him, saying: “Look, a people has come from Egypt. See, they cover the face of the earth, and are settling next to me!

Here is a phrase seen only three times in the Bible. It doesn’t say, “the face of the earth.” Rather, it says, “the eye of the earth.” It was first used in Exodus 10:5 when speaking of the locusts which covered everything. Now, it will be used twice in this chapter in regards to Israel.

Israel is so numerous that it would be as if the “eye” of the land would be darkened by them, just as the eye of the earth in Egypt was completely covered by the locusts. All the white is swallowed up by the masses.

The fact that the same term is used, and that he says these people have come out of Egypt, even though that was forty years earlier, is not to be missed. A direct connection between Israel being redeemed from Egypt, and Israel being led to a land of promise, is being made.

The eye of the earth had been covered to bring forth Israel, and now Israel – who had been brought forth – covers the eye of the earth. The same people, with the same God who established them, is now at his own doorstep. If God is on their side, to him there is only one possible remedy to their plight. He now seeks it…

⁶ Therefore please come at once, curse this people for me, for they are too mighty for me.

Although the king of Moab believes that a curse upon the people by Balaam would be a satisfactory weapon against Israel, he apparently doesn’t believe that such a curse was powerful enough to work unless he was right there with him.

Today, we may get an email from a person in Australia who wants prayer, and so we pray. Location means nothing when speaking to the omnipresent God. But Balak doesn’t understand, or he doesn’t accept, this premise. And so he summons someone he believes can effectively curse Israel in order to diminish their power, which far exceeded his own…

^6 (con’t) Perhaps I shall be able to defeat them and drive them out of the land,

In cursing Israel, he would be limiting their power. As each nation had its own gods, apparently he believes that the curse of Balaam was sufficient to weaken the God of Israel. So confident is he in this that he acknowledges it as an almost omnipotent ability…

^6 (con’t) for I know that he whom you bless is blessed, and he whom you curse is cursed.”

The reputation of Balaam preceded him, and he was renowned for his ability. This is a close comparison to another man in the New Testament who was given the same high regard –

“But there was a certain man called Simon, who previously practiced sorcery in the city and astonished the people of Samaria, claiming that he was someone great, ¹⁰ to whom they all gave heed, from the least to the greatest, saying, “This man is the great power of God.” ¹¹ And they heeded him because he had astonished them with his sorceries for a long time.” Acts 8:9-11

Misplaced trust in the ability of man, regardless as to who he is, inevitably turns out to be a disaster for the one who was at first so confident. Such is the case with Balak now. But onward he goes…

⁷ So the elders of Moab and the elders of Midian departed with the diviner’s fee in their hand, and they came to Balaam and spoke to him the words of Balak.

Here it specifically says that elders of both Moab and Midian were members of the summoning party. The two groups are united in purpose and intent against Israel. With them, they bring qesemim, or divinations. The word qesem, or divination, is introduced here. In stating it in the plural, qesemim, it signifies payment for divination. With this diviner’s fee presented, they repeat the words of the king expecting that Balaam would come along without any delay. However…

⁸ And he said to them, “Lodge here tonight, and I will bring back word to you, as the Lord speaks to me.” So the princes of Moab stayed with Balaam.

The narrative is rather confusing to the reader, and it has been so all along. If Balaam were a true prophet, one would think he would have known Israel to be the chosen people of the Lord and to send the emissaries away immediately.

But, he says specifically that he would relay to them whatever the Lord, meaning Yehovah, spoke to him. Thus, he has a knowledge of the God of Israel. But this doesn’t mean it was any more than a “knowledge of name” knowledge. In Exodus 18:1 it says –

“And Jethro, the priest of Midian, Moses’ father-in-law, heard of all that God had done for Moses and for Israel His people—that the Lord had brought Israel out of Egypt.”

Jethro had a name knowledge, and wanted to increase it to an understanding of who Yehovah was and what He was in relation to Israel. The same is true with Rahab the harlot –

“Now before they lay down, she came up to them on the roof, ⁹ and said to the men: ‘I know that the Lord has given you the land, that the terror of you has fallen on us, and that all the inhabitants of the land are fainthearted because of you. ¹⁰ For we have heard how the Lord dried up the water of the Red Sea for you when you came out of Egypt, and what you did to the two kings of the Amorites who were on the other side of the Jordan, Sihon and Og, whom you utterly destroyed.’” Joshua 2:8-10

It is obvious that the name of Israel’s God went before them, and it had gone as far as Mesopotamia, where Balaam dwelt as well. What appears to be the case is that Balaam sought out whatever god of whatever land he was asked to seek out. Yehovah is the God of Israel, and therefore, to the God of Israel, meaning Yehovah, he will make his petition. In this case, he seeks out Yehovah, not because he knew him, but because he knew of him. In the night, that begins to change…

⁹ Then God came to Balaam and said, “Who are these men with you?”

Here it says, v’yabo elohim el bil’am – “and came God to Balaam.” When He comes, it is with a question. It doesn’t mean God is curious. Rather, it is a common way that God introduces Himself when attempting to elicit a cognitive process in the one He is speaking to.

He asked, “What are you doing here, Elijah?”, when He wanted Elijah to consider his spiritual state. He asked King Hezekiah, through Isaiah, a series of questions concerning his actions towards the Babylonians. This was to get Hezekiah to consider what he had done in his prideful display before them. The same is true here.

It very well may be that Balaam didn’t expect any answer from Him, but it was a pretense to get them to think he was actually able to communicate with the other-world of the gods. It is even possible that he could have grifted them for a higher fee by claiming this was a special case.

Whatever the reality of the situation, the Lord is not inattentive to it. However, in not knowing how Yehovah deals with men, meaning at times in the form of an interrogative, Balaam now assumes that Yehovah is not omniscient. Rather, He needs to be informed concerning the matter.

It is a way of hardening Balaam’s heart without him even realizing it. “Yes, Yehovah is a ‘God’ but He doesn’t know everything. I have to explain to Him the details.” However, in this question by God, Balaam should have immediately realized that the God of Israel was not limited to where Israel was.

Rather, He was with Israel, and yet could extend Himself beyond their location in knowledge of events which concerned them. Emissaries are there, and they are there because of His people, Israel. Due to the question of Elohim, Balaam realizes that Elohim requires a proper answer, which he then provides…

¹⁰ So Balaam said to God,

Elohim, or God, is mentioned six times in this chapter. This is the only time the word is prefixed by an article. It says, v’yomer bil’am el ha’elohim – “And said Balaam to the God.” It is a clear indication that the God to whom Balaam spoke is the true God, whether Balaam realizes this or not. This does not make Balaam a true prophet of God. It simply means that he is a diviner who has now had an encounter with the true God.

God revealed Himself to Pharaoh in a dream. He did so to Nebuchadnezzar as well. Both were for the benefit of the people of the Lord, not because they were prophets. The same is true here.

If he had demonic encounters in past divination, he could readily assume that those were also “gods” along with the God he is now speaking to. Regardless as to how he views Yehovah, he answers…

^{10 (con’t)} “Balak the son of Zippor, king of Moab, has sent to me, saying,

There is an abruptness in the Hebrew. The word “saying” is not in the original. It seems to show that Balaam is caught off guard by being questioned as he is, as if it was actually unexpected.

¹¹ ‘Look, a people has come out of Egypt, and they cover the face of the earth.

Balaam is specific with his words. He says, “the people have come out of Egypt.” The article specifically identifies them. He knows that Yehovah is their God, and so he is directing his words with that in mind. He then repeats that they cover “the eye of the earth.” The connection to the locust plague of Egypt, and the immense size of Israel as an assembly, is repeated back to the Lord. The earth is darkened with them. Because of this Balak had said…

^{11 (con’t)} Come now, curse them for me; perhaps I shall be able to overpower them and drive them out.’”

Here is a word not seen before in Scripture, qavav. It will be seen eight times, all in the account of Balaam being asked to curse Israel from Numbers 22-24. It comes from a root meaning “to scoop out.” Thus, it means to malign someone, stabbing them with words. In essence, the words would scoop out their power and allow them to become overpowered. In this, Israel would be driven out.

¹² And God said to Balaam, “You shall not go with them; you shall not curse the people, for they are blessed.”

God now explains, rather clearly, that there is no point in Balaam going, and so he tells them he is not to go. Balak had said to him, “…he whom you bless is blessed, and he whom you curse is cursed.” But God tells him that they are, in fact, already blessed. His maligning them would mean nothing. But after receiving this information, he fails to convey it to the emissaries…

¹³ So Balaam rose in the morning and said to the princes of Balak, “Go back to your land, for the Lord has refused to give me permission to go with you.”

The words here show us that Balaam is a cunning operator who is looking to profit off of this deal. He knows Israel is blessed, and he knows that his words would be ineffectual against them – he has been told as much. But he never conveys this to his guests.

Instead, he says, that Yehovah has simply not given him permission to go with them. This leaves open the door that he would have gone with them if he had permission. In his words with the Lord, he never asked what he should do, or any relevant question.

Thus, he was not seeking the Lord’s counsel at all. And to tell them what the Lord had said would have ended the matter. Instead, his words don’t just leave open the door for Balak to return with a greater reward, rather, it assures it…

¹⁴ And the princes of Moab rose and went to Balak, and said, “Balaam refuses to come with us.”

The words God spoke to Balaam were his words. Balaam’s words to the emissaries included the directive of the Lord, but not the substance of His words. Now, the word of the Lord is completely missing. It is man’s word alone which Balak receives, and it has nothing in common with what was conveyed by Yehovah. Because of this, the expected result follows…

Please curse this people with a curse
Bring them to ruin with the words you speak
Bring them down to a lowly state, or even worse
Take away their power and make them weak

They are too powerful for me and I need relief
Curse them so that over them I can prevail
Curse them and bring them to sorrow and grief
Bring them low; no longer the head, but only the tail

I will reward you for your effort, curse them now
In your words, I will gain the victory
Curse them and with woe please them endow
Curse them for they are too powerful for me

II. Rise and Go with Them (verses 15-21)

¹⁵ Then Balak again sent princes, more numerous and more honorable than they.

Balak understands that Balaam wasn’t actually unwilling to come, but that in order to do so, he would need to be enticed more than the first time. If not, he would have simply given up on the matter. In sending greater dignitaries, it meant greater honor and prestige for Balaam. It is what any head of state would do in such an instance. The word “honorable” here is kaved. It signifies that which is weighty or heavy. Thus, they are heavy with honor and abounding in dignity.

¹⁶ And they came to Balaam and said to him, “Thus says Balak the son of Zippor: ‘Please let nothing hinder you from coming to me;

The recorded words are more formal than before. They specifically state the full name of their king, indicating that they are under his authority, and are speaking his exact words. And the words of Balak are firm in their intent. It is a royal invitation, but it is also a royal appeal, and it comes with a royal promise…

¹⁷ for I will certainly honor you greatly,

Again, the word kaved is used, kaved akavedkha meod – honoring you, I will honor you greatly. The superlative nature of the words indicates that the weighty nature of the emissaries will be outmatched by the dignities he is to be extended by the king.

^{17 (con’t)} and I will do whatever you say to me. 

It is a word like that spoken by King Ahasuerus to Esther, or that of King Herod to Herodias’ daughter when they promised them up to half their kingdom. What Balaam desired, he would receive.

^{17 (con’t)} Therefore please come, curse this people for me.’”

It is the second time he has used the word qavav, meaning to malign Israel with words. But Balak now reintroduces his supposed piety before the Lord, and dismisses the promised honors as if they were nothing to him…

¹⁸ Then Balaam answered and said to the servants of Balak, “Though Balak were to give me his house full of silver and gold, I could not go beyond the word of the Lord my God, to do less or more.

Balaam reveals where his heart is with these words. He translates the idea of honor into silver and gold, and he fails to say that he has already been told that cursing Israel would be pointless. And then he says Yehovah elohai, “Yehovah my God.” Yehovah is Israel’s God, and so he is, in effect, aligning himself with Israel.

Now that he has done this, and because his curse would be ineffective anyway, he can trust that he will indeed receive a great reward from Balak, and neither he nor Israel will be harmed, but he will be immensely more wealthy when his calling is complete.

If this were not correct, he would have simply ended the talk with what was said to him the first time. But instead, he anticipates either no response from the Lord, or a favorable one. Now that the Lord is his God, how could he be turned down? And so he says…

¹⁹ Now therefore, please, you also stay here tonight, that I may know what more the Lord will say to me.”

The fact that he asks them to stay the night again indicates that he really wanted to go with them. If not, he would have simply repeated what he already knew, and he would have then excused them for their journey home, but instead, he anticipates that the Lord will have something new to speak out. This is evident with the words mah yosef, or “what more.”

²⁰ And God came to Balaam at night and said to him, “If the men come to call you, rise and go with them; but only the word which I speak to you—that you shall do.”

The word “if” here should be “since.” They have come to call, and so, the Lord will send him on the journey to Moab, but he warns him that what he is instructed to speak, only that is he to speak.

There is no contradiction in now allowing Balaam to go. The prohibition was on cursing Israel, to which not going with the first emissaries was attached. Now, in fact, it is clear that Yehovah wanted all along for Balaam to go and bless Israel, turning what man had designed as man’s curse into what the Lord purposed as His blessing.

It is not correct that Balaam’s curse would become a curse upon Israel, but it is true that the Lord’s blessing through Balaam would be a blessing upon them. This was the Lord’s intent, regardless of the attitude of Balaam. His path is a reckless one, but the Lord’s is one which is set, and it is pre-determined, as we now see…

*^{21 (fin)} So Balaam rose in the morning, saddled his donkey, and went with the princes of Moab.

It is interesting that this is stated, and then in verse 22, we will see that Balaam is with two of his servants, but then much of the account after that is as if he is all alone in the world with just him and his donkey. This donkey will be seen fourteen times in this chapter, but not again in either Chapter 23 or 24.

Though it is an anxious place for us to stop, in the middle of the chapter, and just before the coming of one of the Bible’s memorable passages, it is good that we stop now. It will 1) instill in us a need to come back next week to continue on, and 2) it will also teach us patience as we wait.

Until then, we shall close with the thought that the Lord’s word is set and we are to live by it, we are to pass it on as we receive it, and we are not to add to it or subtract from it. The reason this is important, is because it tells us of our state before God, and the only way to correct that state. We have a defect in us, and that defect is sin.

Christ Jesus came to correct that, and He did just that, but we must act upon what He did by believing the message and applying it to our lives. We’ll close with that thought and be back here next week, the Lord willing, to continue on with the story of Balaam.

Closing Verse: “Let peoples serve you,
And nations bow down to you.
Be master over your brethren,
And let your mother’s sons bow down to you.
Cursed be everyone who curses you,
And blessed be those who bless you!” Genesis 27:29

Next Week: Numbers 22:22-41 It didn’t come by divination, through moans or creaks. Rather is came through an animal… (The Donkey Speaks) (44^th Numbers Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It may seem at times as if you are lost in a desert, wandering aimlessly. But the Lord is there, carefully leading you to the Land of Promise. So follow Him and trust Him and He will do marvelous things for you and through you.

Curse This People for Me

Then the children of Israel moved
And camped in the plains of Moab, it was there
On the side of the Jordan
Across from Jericho is where

Now Balak the son of Zippor, that was his ancestral rights
Saw all that Israel had done to the Amorites

And Moab was exceedingly afraid
Of the people because they were many, as the record does tell
And Moab was sick with dread
Because of the children of Israel

So Moab said to the elders of Midian
“Now this company will lick up everything around us
———-so says this rhyme
As an ox licks up the grass of the field
And Balak the son of Zippor was king of the Moabites at that time

Then he sent messengers to Balaam the son of Beor at Pethor
Which is near the River in the land of the sons of his people
———-so we see
To call him, saying: “Look, a people has come from Egypt
See, they cover the face of the earth, and are settling next to me

Therefore please come at once, curse this people for me
For they are too mighty for me, this situation is just the worst
Perhaps I shall be able to defeat them
———-and drive them out of the land
For I know that he whom you bless is blessed
———-and he whom you curse is cursed

So the elders of Moab and the elders of Midian
Departed with the diviner’s fee in their hand
And they came to Balaam and spoke to him the words of Balak
As we now understand

And he said to them, “Lodge here tonight
And I will bring back word to you
As the Lord speaks to me
So the princes of Moab stayed with Balaam, so they did do

Then God came to Balaam and said
———-“Who are these men with you?”
So Balaam said to God, as requested to do

“Balak the son of Zippor, king of Moab
Has sent to me, saying
‘Look, a people has come out of Egypt
And they cover the face of the earth. Thus he was relaying

Come now, curse them for me, I trust your clout
Perhaps I shall be able to overpower them and drive them out

And God said to Balaam, “You shall not go with them
———-so He to Balaam addressed
You shall not curse the people, for they are blessed

So Balaam rose in the morning and said to the princes of Balak
As he was instructed to do
Go back to your land
For the Lord has refused to give me permission to go with you

And the princes of Moab rose and went to Balak, and said
“Balaam refuses to come with us. That end is dead

Then Balak again sent princes
———-more numerous and more honorable than they
And they came to Balaam and to him said
“Thus says Balak the son of Zippor:
‘Please let nothing hinder you from coming to me
———-hurry to me instead

For I will certainly honor you greatly
And I will do whatever you say to me
Therefore please come, curse this people for me
I’m desperately in need of you, can’t you see?

Then Balaam answered and said to the servants of Balak
“Though Balak were to give me his house
———-full of silver and gold
I could not go beyond the word of the Lord my God
To do less or more than just as I have been told

Now therefore, please, you also stay here tonight
———-won’t you hear my plea?
That I may know what more the Lord will say to me

And God came to Balaam at night
And said to him words sure and true
“If the men come to call you, rise and go with them
But only the word which I speak to you—that you shall do

So Balaam rose in the morning; on this journey he took a stab
Saddled his donkey, and went with the princes of Moab

Lord God, we are even now in a wilderness
And we are wanting to be led by You
Without You to direct, our lives would be a mess
And so be our guide, O God; You who are faithful and true

We long for the water in this barren land
May it flow forth from the Rock, our souls to satisfy
Give us this refreshing, spiritual hand
And may we take it, and to our lives daily it apply

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to you for all of our days

Hallelujah and Amen…

Numbers 21:21-35
Two Foes to Be Destroyed

On the day I typed this sermon, I got to verse 27 and needed an analogy concerning the type of literature that is being presented. The Marine Corps hymn came to mind, and so I did a search to pull it up. Ironically, an article concerning the hymn was published that same morning.

The commandant of the Marines directed that instead of coming to attention and remaining silent when the hymn is played, all Marines are to now sing it out loud. Due to the irony of these two things coming about on the same day, I decided that we should hear the hymn read so that we can, like Israel did, remember the history of our Marine warriors.

From the Halls of Montezuma
To the shores of Tripoli
We fight our country’s battles
On the lands, and on the sea

First to fight for right and freedom
And to keep our honor clean
We are proud to claim the title
Of United States Marine

Our flag’s unfurled to every breeze
From dawn to setting sun
We have fought in every clime and place
Where we could take a gun

In the snow of far-off northern lands
And in sunny tropic scenes
You will find us always on the job
The United States Marines

Here’s health to you and to our Corps
Which we are proud to serve
In many a strife we’ve fought for life
And never lost our nerve

If the Army and the Navy
Ever look on Heaven’s scenes,
They will find the streets are guarded
By United States Marines

From the Halls of Montezuma
To the shores of Tripoli
We fight our country’s battles
On the lands, and on the sea

First to fight for right and freedom
And to keep our honor clean
We are proud to claim the title
Of United States Marine

Text Verse: “Then I looked, and I heard the voice of many angels around the throne, the living creatures, and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands, ¹² saying with a loud voice:
“Worthy is the Lamb who was slain
To receive power and riches and wisdom,
And strength and honor and glory and blessing!” Revelation 5:11, 12

Whether singing a song about the deeds of the heroes of a nation, or of the greatness of God, we remember these things because they stir our souls and remind us of past deeds which carry future significance.

Someday, the redeemed of the Lord will shout out together the words of Revelation 5:12 – all hailing the great deed which was done and which will have not just future, but eternal significance.

But there is nothing wrong with calling out those words today. The words of our text verse were put to music by George Frideric Handel in his most esteemed work, Messiah. In fact, it is the 53^rd and last portion of the work. It encompasses Scene 4 and is entitled “Worthy is the Lamb.”

So, in preparation for the marvelous day when the saints of God together sing out to the Lamb, maybe you will, from time to time, take advantage of listening to the words of Handel’s Messiah. And certainly, because I know you read your Bible daily, you will come to Revelation 5 at least a couple times each year.

When you get there, you can ponder on the great things that Christ has done for His people. Someday, Israel will be on that same page with us. That was seen last week, but it continues to be seen this week. It’s all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. Sihon King of the Amorites (verses 21-28)

²¹ Then Israel sent messengers

va’yishlakh yisrael malakim – “and sent Israel messengers.” The word “messengers” is malak, a word often translated as “angel.” In the Hebrew, as in the Greek, the idea of an angel is a divine messenger. The word itself is simply one that signifies being dispatched as a messenger.

^{21 (con’t)} to Sihon king of the Amorites, saying,

Sihon, or Sikhon, is introduced here. The name will be referred to many times in the Old Testament, even as late as the time of Jeremiah. His name will be directly associated with the land he rules. The name comes from a root which signifies “to sweep away,” or “to strike down.” Thus his name may signify anything from “Tempestuous” to “Warrior.”

He is defined further as melekh ha’emori, or “king of the Amorite.” We saw in last week’s verses that Amorite comes from amar, meaning to utter or say. Therefore, the name signifies being spoken of, and thus “Renowned.” Israel is sending messengers to this king with a petition which is not at all unreasonable.

During an acrostics search of Chapter 21, our friend Sergio found that in the words, “Then Israel sent messengers to king Sihon,” there is a forward running acrostic which says ve-yemasam which means — “and rejected them.” This is the forward acrostic. The same words also form a backward running acrostic which says khen la’melekh, or “Favor to the King.”

Together, they show what happens in the passage. Israel extends favor to the king and the king rejects their request. It is rather astonishing. This is especially so because the length of the first acrostic is rather long which is quite unusual.

²² “Let me pass through your land.

This first sentence is one of appeal. There is no presumption in it, and there is no hint of threat. It is simply a request. But more…

^{22 (con’t)} We will not turn aside into fields or vineyards; we will not drink water from wells.

There is the promise of respect for the property of the Amorites, signifying that they have the right to the land, and that right will not be violated in any way. Instead…

^{22 (con’t)} We will go by the King’s Highway until we have passed through your territory.”

derek ha’melekh, or “Way of the King,” signifies a public road paid for at the cost of the king’s treasury. It would be kept in proper order at all times for the king and his army to set out on in times of either offensive or defensive battles. It would pass through the heart of the land, meaning that Israel would be completely under the eye of the Amorites, and at their mercy. They would, in essence, be leaving themselves open to the forces of Sihon.

The entire appeal is similar to that found in Numbers 20 when speaking to the king of Edom –

“Please let us pass through your country. We will not pass through fields or vineyards, nor will we drink water from wells; we will go along the King’s Highway; we will not turn aside to the right hand or to the left until we have passed through your territory.” Numbers 20:17

²³ But Sihon would not allow Israel to pass through his territory.

It is the same reaction as that of the king of Edom. There, it said, “You shall not pass through my land, lest I come out against you with the sword” (Numbers 20:18). After a second appeal, it then said that Edom came out against them. Here, no second appeal is recorded. Rather, it simply says…

^{23 (con’t)} So Sihon gathered all his people together and went out against Israel in the wilderness,

What is unrecorded in this account of Numbers, but what is stated in Deuteronomy 2, is that the Lord already knew what the outcome of sending these messengers would be. There we read –

“Rise, take your journey, and cross over the River Arnon. Look, I have given into your hand Sihon the Amorite, king of Heshbon, and his land. Begin to possess it, and engage him in battle. ²⁵ This day I will begin to put the dread and fear of you upon the nations under the whole heaven, who shall hear the report of you, and shall tremble and be in anguish because of you.’” Deuteronomy 2:24, 25

It is only after stating this that Moses then sent the messengers. The reason for telling him that they would be given to Israel in battle is twofold. First, the Amorites were set for destruction by the Lord because they were ripe for judgment. That is seen in Genesis 15 –

“But in the fourth generation they shall return here, for the iniquity of the Amorites is not yet complete.” Genesis 15:16

Abraham was told that the reason for his not receiving the land during his years was because the Amorites had not yet reached the full measure of their iniquity. That time has now come. Secondly, the verse in Deuteronomy explains that the nations would hear of what occurred and fear. Thus, this would give them the psychological advantage in future battles.

However, despite being told, in advance, that they would engage in battle, Moses followed the proper protocols in order to demonstrate that Sihon was the aggressor, and that when the land was won in battle, it rightly became the possession of Israel. If Israel had attacked without this diplomatic offer, then the validity of the land acquisition would be in question.

Further, it says that Sihon “went out against Israel in the wilderness.” Thus, Israel had not even entered into Sihon’s land. This was a war initiated by Sihon, and it was an attack outside of his jurisdiction. Therefore, Israel was wholly within their rights to assume the land as theirs. In Deuteronomy 2, it says this –

“But Sihon king of Heshbon would not let us pass through, for the Lord your God hardened his spirit and made his heart obstinate, that He might deliver him into your hand, as it is this day.” Deuteronomy 2:30

It says here that the Lord hardened Sihon’s heart. The question is, was this an active, or passive hardening. The answer is that it was passive. The fact that Israel had retreated from Edom led Sihon to a false conclusion that they were weak, but the Lord would not allow them to war against their own brother.

The same is true with Moab, as is recorded in Deuteronomy 2. But Sihon didn’t realize that the Lord had forbidden Israel to battle them either, having given the land to the descendants of Lot. Therefore, Sihon’s heart was passively hardened, making him think that Israel was a cowardly nation that could be easily plundered…

^{23 (con’t)} and he came to Jahaz and fought against Israel.

The name yahatz, or, Jahaz, comes from a root meaning “to stamp.” Thus, it signifies, “Trodden Down.” It appears that the name of the place is derived from what occurred during the battle. At this location, the Amorites were trodden down, and thus Israel gave the location its name as a memorial of the battle…

²⁴ Then Israel defeated him with the edge of the sword,

The Hebrew is more descriptive, saying, le-pi kharev, or “with the mouth of the sword.” The sword consumes the souls of men, devouring their existence. This sets up the next words…

^{24 (con’t)} and took possession of his land

The word translated as “took possession” speaks of inheritance. Through death, Sihon disinherited, and thus Israel is now the inheritor or possessor of the land that goes…

^{24 (con’t)} from the Arnon to the Jabbok, as far as the people of Ammon;

As seen last week, Arnon comes from ranan, which signifies to give a jubilant, ringing cry, and thus rejoicing. Therefore, it is the Roaring Stream. The yaboq, or Jabbok, has only been seen in Genesis 32:22 where Jacob wrestled with the Man in the night.

At that time, it was noted that Jabbok means, “Pouring out.” Like the name Israel, it carries a double entendre. There is a pouring out of God’s favor – love, grace, mercy and the like – even the Holy Spirit. But, there is also a pouring out of God’s wrath.

^{24 (con’t)} for the border of the people of Ammon was fortified.

These words explain why the land acquisition ended at the Jabbok, not the reason why Israel didn’t attack them. Because of the strong fortification of their border, Sihon’s territory only extended that far. However, Israel was given the reason for not conquering them. That is stated in Deuteronomy 2 –

“And when you come near the people of Ammon, do not harass them or meddle with them, for I will not give you any of the land of the people of Ammon as a possession, because I have given it to the descendants of Lot as a possession.” Deuteronomy 2:19

Ammon comes from the word am, or “people.” In this, the sense is that they are the people called “A People,” and thus inbred, having their source in the union of Lot and his younger daughter.

Like Moab, his brother Ammon, was not to be harassed. They were both sons of Lot through his two daughters. Both nations have individuals who entered into the line of the Messiah. The Lord’s plans in such things always have the purpose and intent of leading to, or revealing, the coming Lord Jesus. For Sihon, however, such was not to be the case…

²⁵ So Israel took all these cities, and Israel dwelt in all the cities of the Amorites, in Heshbon and in all its villages.

Israel took possession, and it is seen that certain tribes took favorably to the land and decided they wanted to stay there and make this their possession. That will be recorded later in Numbers. But for now, the account states this as a fact of the victory in battle. kheshvon, or “Heshbon” comes from khashav. It is a word which signifies to consider, calculate, or devise. Therefore, it signifies an explanation of things, or “Intelligence.”

This mentions both Heshbon and “all its villages.” The Hebrew reads, “all its daughters,” and so it means Heshbon is a mother city with small villages dependent upon the greater city. It would be comparable to the cities of Venice, Osprey, Nokomis, and so on found in the greater Sarasota area.

²⁶ For Heshbon was the city of Sihon king of the Amorites, who had fought against the former king of Moab, and had taken all his land from his hand as far as the Arnon.

This verse explains that the city of Heshbon once belonged to Moab, and that it was acquired during a battle with Moab, including all of the land up to the Arnon itself. Thus, it was not improper for Israel to take possession of the land.

The rule of war is that land lost in a battle which one has initiated is no longer theirs. Instead, it transferred to Sihon, and from Sihon it transferred to Israel. Moab requires no explanation or payment for this transfer. This land will become a point of contention at the time of the Judges, and Jephthah will recount what occurred here to defend Israel’s rights to it.

Ia: Poem Part I – The Words of the Amorites

²⁷ Therefore those who speak in proverbs say:

The word, “Therefore,” is given to explain the previous verse. A proverbial saying had come about to reflect the Lord’s victory and how it stood in relation to what had happened in the past. In this is a new verb, mashal. It signifies “to represent,” or “to be like.”

Thus, it is speaking in proverbs and making a comparison of one thing to another. It is the basis for the noun, mashal, meaning “a proverb.” The reason for this being spoken as a proverb instead of a song is because the destruction of Heshbon by Sihon is now likened to the destruction of Sihon by Israel. The words forthcoming were commonly spoken or sung, just as we might, even today, sing the Marine Corps hymn.

^{27 (con’t)} “Come to Heshbon, let it be built;

bou kheshvon tibaneh – “Come to Heshbon; it shall be built.” The idea here is that Heshbon was destroyed during the battle by Sihon and must be rebuilt. The words here are a taunt to Moab concerning their defeat and Sihon’s great victory. In the rebuilding of Heshbon, it will be given a new title…

^{27 (con’t)} Let the city of Sihon be repaired.

v’tikonen ir sikhon – “and let be prepared the city of Sihon.” The city of Hesbon would henceforward also be known as the “city of Sihon.” This is similar to Jerusalem being called, the “City of David.” The conqueror receives the honor. In fact, this was so common that we read this in 2 Samuel 12:26-29 –

“Now Joab fought against Rabbah of the people of Ammon, and took the royal city. ²⁷ And Joab sent messengers to David, and said, ‘I have fought against Rabbah, and I have taken the city’s water supply. ²⁸ Now therefore, gather the rest of the people together and encamp against the city and take it, lest I take the city and it be called after my name.’ ²⁹ So David gathered all the people together and went to Rabbah, fought against it, and took it.”

²⁸ “For fire went out from Heshbon,

ki esh yaseah me-kheshvon – “For fire went out from Hesbon.” This is speaking of the fire of war which proceeded from Heshbon after Sihon had made it his own new capital city. From that staging point, war – symbolized by fire – went out further…

^{28 (con’t)} A flame from the city of Sihon;

lehavah miqirat sikhon – “A flame from the city of Sihon.” Another new word is seen here, qiryah, or “city.” That comes from a word signifying “to happen,” or “come to pass.” Thus, it is a place where events occur. From the city of Sihon, a flame went forth. It is a parallel statement to the previous clause.

A flame is shaped like a blade, or the head of a spear, and so it poetically is speaking of the blade of war going forth to consume, just as fire consumes. In this case…

^{28 (con’t)} It consumed Ar of Moab,

akelah ar moav – “It devoured Ar of Moab.” Deuteronomy 2:29 shows that the city of Ar was inhabited by Moab. Therefore, it could be that the words are comparable to saying, “We stomped on them all the way to Tokyo.” The city itself wasn’t taken, but the land right up to it was, and the people were crushed along the way.

^{28 (con’t)} The lords of the heights of the Arnon.

baale bamoth arnon – “The lords of the high places of Arnon.” This is parallel to the preceding clause. The “lords of the heights of the Arnon” is probably referring to the priests and people who worshiped their god in the high places. In verses 19 and 20, the location Bamoth was mentioned. It is the people of this area that were consumed by the war fire of Sihon.

Ib: Poem Part II – The Words of Israel

²⁹ Woe to you, Moab!

oy lekha moav – “Woe to you Moab!” Here, the familiar word oy is introduced. It signifies “woe.” Today, we hear Jews proclaim, Oy veh! This is something like, “Woe is me!” In this case, it is “Woe to you, Moab!” This is because…

^{29 (con’t)} You have perished, O people of Chemosh!

abadta am kemosh – “You are annihilated, people of Chemosh.” The people of Sihon are taunting the Moabites by taunting their god, Chemosh. The meaning of Chemosh can’t be definitively defined, but it seems to come from an unused root meaning “to subdue,” and thus it means something like “Vanquisher.”

The taunt then is all the more striking when it says, that the people of their god “Powerful” are powerless to ward off annihilation. And more taunts towards Chemosh are forthcoming…

^{29 (con’t)} He has given his sons as fugitives,

natan banav peletim – “Given sons as fugitives.” Those sons of Moab who trusted the failing god Chemosh that weren’t destroyed were taken from their people and given as fugitives to Sihon…

^{29 (con’t)} And his daughters into captivity,

u-benotav bashevit – “And daughters into exile.” The daughters of Chemosh have been separated from their people. Because of his inability to protect them, they were given away…

^{29 (con’t)} To Sihon king of the Amorites.

l’melekh emori sikhon – “to king of the Amorites, Sihon.” Sihon and his people had defeated Moab, the people of Chemosh. They were victorious in battle, and what belonged to Moab became the property of Sihon. However, something new has been added to the song of war, making it a proverbial song…

1c: Poem Part III – The Victory of Israel

³⁰ “But we have shot at them;

va-niram – “And we have shot at them.” In contrast to the great power of Sihon over Moab, the greater power of Israel over Sihon is seen. Thus, because the god of Moab gave up to the power of the Amorites, so the god of the Amorites could not withstand the power of the Lord.

^{30 (con’t)} Heshbon has perished as far as Dibon.

abad kheshvon ad divon – “Has perished Heshbon as far as Dibon.” Just as Hesbon had been taken from Moab, now those who took it have been destroyed, even as far as a place called Dibon. The name probably comes from duv, meaning “to pine away.” And thus Dibon would be “Pining.”

^{30 (con’t)} Then we laid waste as far as Nophah,

va-nashim ad nophakh – “And made desolate to Nophah.” Again, another taunt is raised concerning the greatness of the victory. The name Nophah comes from a word meaning “to breathe,” or “to blow.” It is what the Lord did to Adam on the day He created him. He “breathed into his nostrils the breath of life.” It is also what Ezekiel says will again happen to Israel in the Valley of Dry Bones when the breath is breathed again into the slain.

Therefore, the name probably means, “Windy Place.” An entire section of the land was destroyed from Heshbon to Nophah by the onslaught of Israel. And, it is Nophah…

^{30 (con’t)} Which reaches to Medeba.”

asher ad medeva – “Which extends to Medeba.” This would be the reading according to the text itself, but there is a special mark above the last letter of the word translated as “which.” If that letter does not belong, as the mark calls it into question, then the text would match what it says in the Greek translation of the passage, and so it would say, “With fire unto Medeba.”

That would then form a proper parallel to the previous clause – “We laid waste as far as Nophah, with fire unto Medeba.” It would also, then, correspond to the flame and the fire mentioned in verse 28. This is probably the correct reading. Either way, Medeba means something like, “Waters of Rest.”

In all, the poem calls out the superiority of Israel over the Amorites, and thus the greatness of Yehovah over the gods of both the Amorites and the Moabites. Because of this…

³¹ Thus Israel dwelt in the land of the Amorites.

This is stated, like was said earlier, to show Israel’s right to dwell in this area. Any future claim on the land by the children of Lot would be invalid because Israel had defeated those who had defeated Moab. It was, at the time of Israel’s battle, “the land of the Amorites.”

³² Then Moses sent to spy out Jazer; and they took its villages and drove out the Amorites who were there.

The next area of conquest is a place called yatser, or Jazer. This means something like, “Helpful” or “He Shall Help.” It was an area of the Amorites which was subsequently defeated and driven out. Jazer was a main mother city which had its own daughter villages.

This verse includes a new word in the Bible, lakad. It signifies to capture or seize. It will become a common word from this point on, both for and against Israel. After this, it says…

³³ And they turned and went up by the way to Bashan.

From Jazer, a turn is made and Israel ascended on the way to “the Bashan.” There is an article in front of Bashan. The name signifies something like “Place of fertile soil.” Another foe is now seen…

^{33 (con’t)} So Og king of Bashan went out against them, he and all his people, to battle at Edrei.

Og is said to be king of the Bashan. His name comes from uggah, which is a round baked cake. That comes from ug, to bake. Here, it says that he led his entire force out to meet Israel at Edrei. Edrei means something like “Mighty.” Despite the name, implying the great force which has arisen against them, the Lord is more powerful, and has good news for His people…

³⁴ Then the Lord said to Moses, “Do not fear him, for I have delivered him into your hand, with all his people and his land; and you shall do to him as you did to Sihon king of the Amorites, who dwelt at Heshbon.”

We will find out later that Og was one of the giants, a man of great stature, like Goliath. That, along with the large accompanying army, would have made them appear as a formidable foe, but as Hezekiah noted many years later against his own great foe, with Og was an arm of flesh; but with Israel is the Lord their God, to help them and to fight their battles. There was no need to fear such an impotent foe…

³⁵ So they defeated him, his sons, and all his people, until there was no survivor left him;

This requires an explanation found in Deuteronomy. In both the battle against Sihon and that of Og, every person was kharam, or devoted to destruction. As it says in Deuteronomy 2 & 3 –

“We took all his cities at that time, and we utterly destroyed the men, women, and little ones of every city; we left none remaining. ³⁵ We took only the livestock as plunder for ourselves, with the spoil of the cities which we took.” Deuteronomy 2:34

&

“And we utterly destroyed them, as we did to Sihon king of Heshbon, utterly destroying the men, women, and children of every city.” Deuteronomy 3:6

What may seem overly brutal to our sensibilities today is irrelevant to what the Lord determines. He creates, and He can dispense with His creation in whatever way He finds appropriate.

*^35 (fin) and they took possession of his land.

Again, this is a final statement which reveals Israel’s right to the land they have acquired. Both Sihon and Og came out against Israel, they were defeated by Israel, and Israel has the right to the land because of their victory. It is the standard procedure revealed throughout history concerning victory in such a battle.

Worthy is the Lamb who was slain
To receive power and riches and wisdom
Worthy is Lamb, so we say again
Glorious is the Lamb and we are His kingdom

Worthy is the Lamb who was slain
To receive strength and honor and glory and blessing
Worthy is the Lamb, so we say again
Let the song of the Lamb clothe you like dressing

Worthy is the Lamb who was slain
All honor is to be given to Him now and for always
Worthy is the Lamb, and so we say again
We shall sing of the glory of the Lamb for eternal days

II. A Look Ahead in Redemptive History

This is the last recorded event of the wilderness wanderings, just after all of the disobedient generation are dead, and just before the narrative dramatically changes, leading into an entirely different theme. Here, despite Israel as having been seen to receive the Spirit in the last sermon, there are two foes which must be defeated.

In the end times, there are two foes which need to be defeated, the Antichrist and the false prophet. How do you take an account of the future, where two foes are destroyed at the same time, and give details of them so that it is understood that each foe is who is being pictured? You give two separate stories in the same narrative.

Here we see Israel first tries to appease Sihon, asking to simply pass through his territory. Sihon means “Warrior,” He anticipates the Antichrist. He comes out to Jahaz to war against Israel. That means “Trodden Down.” It is what happens to Jerusalem in the end times where it says in Revelation 16:2, “And they will tread the holy city underfoot for forty-two months.”

Israel defeated Sihon and, as it says, took possession of the land. The word used speaks of inheritance. What belonged to the Antichrist and his master, the devil, is regained for Israel. At that time, it says that they have inherited the land from the Arnon to the Jabbok.

Arnon comes from ranan, which signifies to give a jubilant, ringing cry, and thus rejoicing. The yaboq, or Jabbok, means, “Pouring out.” There was a pouring out of God’s favor – love, grace, mercy and the like – even the Holy Spirit – on Israel. But there is also a pouring out of God’s wrath on the Antichrist.

In this, kheshvon, or “Heshbon” is highlighted. It comes from khashav. It is a word which signifies to consider, calculate, or devise. Therefore, it signifies an explanation of things, or “Intelligence.” It is in the acquisition of Heshbon that the poetic offset was introduced.

Sihon had taken it from the former king of Moab, but Israel took it from Sihon. The poem looks to the state of the world that will continue until Christ’s final rule. Paul speaks of it in 1 Corinthians 1:19 –

“I will destroy the wisdom of the wise;

the intelligence of the intelligent I will frustrate.” (NIV)

The wisdom and intelligence of God, meaning the gospel, represented by Heshbon, was unavailable to Israel. The spirit of Antichrist is that which denies the Son (1 John 4:3). Sihon’s defeat of Heshbon looked to Antichrist’s defeat by Israel. The sons were fugitives, and the daughters were captives to Sihon.

But, in Israel’s calling out to Christ came the return of Christ and the destruction of Antichrist. The supposed wisdom of the wise was destroyed. That is why the land is said to be laid waste “as far as Dibon … as far as Nophah, which reaches to Medeba.” Dibon means “Pining.” Nophah signifies “Windy Place.” Medeba, means “Waters of Rest.”

The intelligence of this world is gone, and with it everything that stands against the knowledge of the breath of life which reaches to the waters of rest. This will be fully realized when the Antichrist is defeated. After this, Moses sent to spy out Jazer. It signifies, “He Shall Help.” It looks to the Lord as their Helper, as Israel no longer trusts in self.

The second foe to be defeated is the false prophet, represented by Og. The account says they went by the way of ha’bashan, or “the Bashan,” a place of fertile soil.

Og is said to be king of the Bashan. His name comes from uggah, which is a round baked cake. That comes from ug, to bake. The picture we see is one set in opposition to Israel and who is to be destroyed. The uggah, or baked cake, is seen seven times in the Bible. It is that which nourishes and sustains life.

Thus Og, who is king over the fertile place of soil, pictures the False Prophet who denies the people of God the truth and nourishment of the word. The battle of Israel against him was at Edrei which signifies “Mighty.” Despite the mighty place chosen for this final battle, it is the Lord, through Israel, who defeats Og.

As the passage finishes, it says that they were defeated until there were no survivors left. Both Sihon and Og were devoted to destruction, along with all of their people. That is well represented by the destruction of the armies gathered together against the Lord who has come back to defend Israel in Revelation 19 –

“Then the beast was captured, and with him the false prophet who worked signs in his presence, by which he deceived those who received the mark of the beast and those who worshiped his image. These two were cast alive into the lake of fire burning with brimstone. ²¹ And the rest were killed with the sword which proceeded from the mouth of Him who sat on the horse. And all the birds were filled with their flesh.” Revelation 19:20, 21

The history of Israel, from their exile due to rejecting Christ, all the way through until the time just prior to the millennial kingdom, found in Revelation 20, has been beautifully represented in type and picture since Numbers 14. The symbolism is perfectly clear.

As asked earlier, how does one present an account of history, before it happens, so that the things will be understood when they come about, but without simply giving all of the details in clear text? It is done through typology. The Lord uses real events of history, recording those which will match later events, so that the overall picture becomes evident. The majority of the typology has already been seen in the coming of Christ, and in the completion of the writing of the New Testament, but some of the things revealed in the New are yet to come about – things like the rapture, Israel’s coming to Christ, the second coming of Christ, and the millennium.

By knowing what the Bible clearly reveals about the future, we can then look for and identify the typology that was given to foreshadow it. This gives us a double-assurance that what is prophesied to yet come about is all the more certain.

If only Israel could look at the past, compare it with themselves, their current state, and what lies ahead, they would avoid many troubles in the days to come. We should pray for them, and hope that they will open their eyes and see what the Lord is shouting out to them from His word.

And the same is true with us. The things we are looking at aren’t novel stories, but real examples of God’s care over redemptive history. In the word of God, we have a sure word. And that word, above all, tells us of Jesus. It reveals His love for this world, and His love for Israel, despite their current rejection of Him. He who is ever-faithful will never forget His promises.

Let us trust in this, and let us be confident of it as we continue our walk down life’s path. Let us be grounded in Christ, and in this, we will never be led astray from His goodness.

Closing Verse: “That which has been is what will be,
That which is done is what will be done,
And there is nothing new under the sun.” Ecclesiastes 1:9

Next Week: Numbers 22:1-21 What is the story of Balaam about? Stay tuned and we shall see… (Curse This People for Me) (43^rd Numbers Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It may seem at times as if you are lost in a desert, wandering aimlessly. But the Lord is there, carefully leading you to the Land of Promise. So follow Him and trust Him and He will do marvelous things for you and through you.

Two Foes to Be Destroyed

Then Israel sent messengers to Sihon king of the Amorites, saying
“Let me pass through your land
We will not turn aside into fields or vineyards
We will not drink water from wells, please understand

We will go by the King’s Highway until we…
Have passed through your territory 

But Sihon would not allow Israel to pass through his territory
So Sihon gathered all his people together and went
———-as the record does tell
Out against Israel in the wilderness
And he came to Jahaz and fought against Israel 

Then Israel defeated him with the edge of the sword
And took possession of his land from the Arnon to the Jabbok
———-yes on that side
As far as the people of Ammon
For the border of the people of Ammon was fortified 

So Israel took all these cities
And Israel dwelt in all the cities of the Amorites
In Heshbon and in all its villages
Having sunny days and sleepy nights 

For Heshbon was the city of Sihon king of the Amorites
Who had fought against the former king of Moab
———-so it was this way
And had taken all his land from his hand as far as the Arnon
Therefore those who speak in proverbs say:

“Come to Heshbon, let it be built;
Let the city of Sihon be repaired.
“For fire went out from Heshbon,
A flame from the city of Sihon;
It consumed Ar of Moab,
The lords of the heights of the Arnon.
Woe to you, Moab!
You have perished, O people of Chemosh!
He has given his sons as fugitives,
And his daughters into captivity,
To Sihon king of the Amorites.
“But we have shot at them;
Heshbon has perished as far as Dibon.
Then we laid waste as far as Nophah,
Which reaches to Medeba.”

Thus Israel dwelt in the land of the Amorites
Then Moses sent to spy out Jazer; probably at early dawn
And they took its villages and drove out
———-the Amorites who were there
And they turned and went up by the way to Bashan

So Og king of Bashan went out against them, so we see
He and all his people, to battle at Edrei 

Then the Lord said to Moses —-
“Do not fear him, for I have delivered him into your hand
With all his people and his land

And you shall do to him as you did to Sihon king of the Amorites
Who dwelt at Heshbon, so we understand
So they defeated him, his sons, and all his people
———-until there was no survivor left him
And they took possession of his land

Lord God, we are even now in a wilderness
And we are wanting to be led by You
Without You to direct, our lives would be a mess
And so be our guide, O God; You who are faithful and true

We long for the water in this barren land
May it flow forth from the Rock, our souls to satisfy
Give us this refreshing, spiritual hand
And may we take it, and to our lives daily it apply

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to you for all of our days

Hallelujah and Amen…

Numbers 21:10-20
Filling Wineskins

I admit that I had no idea what this passage was about until I sat down on 25 March and did the study. Glad I did.

If anybody here is old enough to remember Johnny Horton, or at least his music, he was a singer during the 1950s who did some great tunes, a couple of which were about wars. One of them was The Battle of New Orleans. It was based on a battle between the Americans and the British about 100 years before his birth.

It was such an obscure battle that people in England didn’t even realize that it was real until they researched the contents of the song that they heard on the radio. His words are in a poetic fashion, and the meaning of them is almost obscure to someone who isn’t aware of the lingo he used. For example, in part of it, he says…

We held our fire

‘Till we see’d their faces well
Then we opened up our squirrel guns
And really gave ’em – well we…
Fired our guns and the British kep a-comin’
There wasn’t nigh as many as there was a while ago
We fired once more and they begin to runnin’
On down the Mississippi to the Gulf of Mexico

Unless you were aware of the nuances of the language, the shortness offered at one point for the sensitivity of the people’s ears, and the locations mentioned, it wouldn’t make much sense. He had another great war song called Sink the Bismark. It was a marvelous remembrance of an event that occurred just a few years before, and which he put to music.

In the verses today there is a reference to the Book of the Wars of the Lord. Because of the name of it, and because of the references in it, critical scholars, specifically liberal critical scholars, have argued that this must be a book that had nothing to do with Moses.

Some argue that it was actually written by the Ammonites about the conflicts of Baal in which the feats of their heroes, like Sihon and others, were celebrated in poetry. Others say that it must be a book dating from the time of Jehoshaphat and which contains early history of Israel from the time of the patriarchs to the time of around Joshua.

Others make up other, ridiculous, theories about it, completely disregarding the fact that it is recorded here in the Books of Moses, and that it speaks of things that Israel of the time was intimately familiar with.

There is no reason to assume it was written at some point many centuries later, and it is the height of stupidity to credit the book to the Ammonites when it is specifically said to be sepher mikhamot Yehovah, or the “Book of the Wars of Yehovah.” Liberal scholars are, please forgive the forthrightness, idiots.

Text Verse: Then David lamented with this lamentation over Saul and over Jonathan his son, ¹⁸ and he told them to teach the children of Judah the Song of the Bow; indeed it is written in the Book of Jasher:

¹⁹ “The beauty of Israel is slain on your high places!
How the mighty have fallen!
²⁰ Tell it not in Gath,
Proclaim it not in the streets of Ashkelon—
Lest the daughters of the Philistines rejoice,
Lest the daughters of the uncircumcised triumph.
²¹ “O mountains of Gilboa,
Let there be no dew nor rain upon you,
Nor fields of offerings.
For the shield of the mighty is cast away there!
The shield of Saul, not anointed with oil.
²² From the blood of the slain,
From the fat of the mighty,
The bow of Jonathan did not turn back,
And the sword of Saul did not return empty.
²³ “Saul and Jonathan were beloved and pleasant in their lives,
And in their death they were not divided;
They were swifter than eagles,
They were stronger than lions.
²⁴ “O daughters of Israel, weep over Saul,
Who clothed you in scarlet, with luxury;
Who put ornaments of gold on your apparel.
²⁵ “How the mighty have fallen in the midst of the battle!
Jonathan was slain in your high places.
²⁶ I am distressed for you, my brother Jonathan;
You have been very pleasant to me;
Your love to me was wonderful,
Surpassing the love of women.
²⁷ “How the mighty have fallen,
And the weapons of war perished!” 2 Samuel 1:17-27

That is certainly the longest text verse I have ever used, and maybe that will stand as a permanent record. Either way, David wrote the Song of the Bow and it is recorded in the Book of Jasher. That was a book known as far back as the time of Joshua, maybe further, as we will see today.

It is only a person with a set and perverse agenda who would willingly deny that the Book of the Wars of the Lord, like the Book of Jasher, wasn’t recorded exactly as the surrounding text states. The burden of the proof of such ludicrous claims rests solely on those making them, and they ain’t got it.

Be careful who you believe. Check all things. Hold fast to what is good. This is a wonderfully precious and sacred word we have been given. It is filled with marvelous wonder and delight. Yes, great things are to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. Arise, O Well! (verses 10-20)

¹⁰ Now the children of Israel moved on and camped in Oboth.

The first three verses of the chapter detailed a battle between Israel and the Canaanites under the king of Arad. The Israelites prevailed, and it says that they called the place of the destruction which occurred Hormah. After that were the six verses concerning the bronze serpent. However, no location was named in that account.

The words now say that Israel has “moved on and camped in Oboth.” Because it doesn’t give a starting point, and only the destination is recorded, we can’t tell if the accounts have actually been chronological or not. However, we can tell the record of movement from the detailed list found in Numbers 33 –

“Now the king of Arad, the Canaanite, who dwelt in the South in the land of Canaan, heard of the coming of the children of Israel.

⁴¹ So they departed from Mount Hor and camped at Zalmonah. ⁴² They departed from Zalmonah and camped at Punon. ⁴³ They departed from Punon and camped at Oboth. ⁴⁴ They departed from Oboth and camped at Ije Abarim, at the border of Moab.” Numbers 33:40-44

As is seen here, this location, Oboth, is the third stop since leaving Mount Hor, where Aaron died and was buried. Nothing has been said of Punon yet, and this is the first time the name Oboth is found in Scripture. This tells us that everything seen in these accounts is recorded in a specific order by the Lord in order to show us hints of redemptive history.

The name Ovoth is simply the plural of ov, which signifies a skin for holding water or wine. Therefore, it means, “Water Skins,” or “Wine Skins.” It could be that the Israelites were able to fill their skins with either water or wine at this location, and thus the name was given because of this. However, ov also signifies a ghost or a necromancer. To understand the connection will take a moment.

Ov comes from the same as av, or father, as in someone prattling a father’s name, like saying dah dah instead of daddy, and so it is then a mumble. A waterskin will resonate from its hollow sound. When one blows into it, out comes the familiar hoooooooo that we get when we blow into a bottle. Hence it leads to the idea of a necromancer or ghost who utters hollow sounds, as a ventriloquist might.

It is this, for example, which is used to speak of the witch of En Dor in 1 Samuel 28, and also of the familiar spirit which Saul asks to be brought forth in that same passage. For such a simple two-letter word, ov, there is much to be considered. Oboth is located in the land of Edom.

¹¹ And they journeyed from Oboth and camped at Ije Abarim,

From Oboth, with all of the highly interesting meaning associated with the name of that place, Israel is said to travel next to Ije Abrarim. The Hebrew actually says, iye ha’avarim, or “Iye of the Abarim.” Iye comes from iy, meaning “a ruin.” Avarim comes from avar, meaning “to pass through.” Thus, iye ha’avarim means something like “Ruins of the Passers,” or “Ruins of the Crossing-over.” This location is said to be…

^{11 (con’t)} in the wilderness which is east of Moab, toward the sunrise.

The location of the wilderness is twice described. The Hebrew does not say “east of Moab.” It says, “against the face of Moab.” This is then further defined as mimizrakh ha’shamesh, or “toward the rising of the sun.” Thus, by default, it is on the east edge of Moab.

The name Moab comes from two words – mi which means “who” and ab which means “dad.” In modern language, we’d call him “Who’s your daddy?” The answer comes from the story of how he was born to the union of Lot and one of his daughters, and so the name has a secondary meaning of “From Father.”

¹² From there they moved and camped in the Valley of Zered.

After leaving Ije Abarim, Israel then picked up stakes and camped in nakhal zared, or “The Valley of Zared.” The word nakhal is not a valley as one would think of it today. It signifies a wadi where water would flow through during the seasons of rain. That word comes from nakhal meaning, “to take possession,” or “inherit.”

It is well translated as the “Valley of Zared,” rather than the “Brook of Zared,” because one doesn’t camp in a brook. Rather, they camped in the valley, whether water was running at that time or not. However, it is likely it was as Deuteronomy 2 implies.

Zared comes from an unused root meaning to be exuberant in growth of foliage. According to Deuteronomy 2, this location represents a significant milestone in the travels of Israel, as will be explained in the next verse…

¹³ From there they moved and camped on the other side of the Arnon,

Israel is said to have left the Valley of Zared and their next travel took them to the side of the Arnon. The translation which says, “the other side of the Arnon” is not correct. The Hebrew says, me’ever. It simply means, “on the side,” and can speak of either side. However, Deuteronomy 2:24 and Judges 11:18 both indicate that they had not crossed over the Arnon into Moab. It should simply say that they camped “on the side of Arnon.”

The name Arnon comes from ranan, a word which has only been seen once, at the dedication of the sanctuary. When the Lord consumed the offering on the brazen altar, the people ranan, or shouted, and fell on their faces. It signifies to give a jubilant, ringing cry, and thus rejoicing. Therefore, this is the Roaring Stream. It is that river…

^{13 (con’t)} which is in the wilderness that extends from the border of the Amorites;

The encampment by the Arnon is next described as being in the wilderness which extends from the border of the Amorites. The name ha’emori, or “the Amorite,” comes from amar, meaning to utter or say. Therefore, the name signifies being spoken of, and thus “Renowned.”

^{13 (con’t)} for the Arnon is the border of Moab, between Moab and the Amorites.

The Arnon is the dividing line between the two territories, one belonging to Moab and the other to the Amorites. The river itself comes out of the mountains of Moab, crosses between these two nations, and finally falls into the Dead Sea.

In crossing this valley where the river is, a milestone which was anticipated for thirty-eight years had been reached. In Deuteronomy 2, it says –

“’Now rise and cross over the Valley of the Zered.’ So we crossed over the Valley of the Zered. ¹⁴ And the time we took to come from Kadesh Barnea until we crossed over the Valley of the Zered was thirty-eight years, until all the generation of the men of war was consumed from the midst of the camp, just as the Lord had sworn to them. ¹⁵ For indeed the hand of the Lord was against them, to destroy them from the midst of the camp until they were consumed.” Deuteronomy 2:13-15

Upon entering this area, the final trek before leading into Canaan is seen. It will be in a short time that Moses will speak out the words of Deuteronomy, climb to the top of Mount Nebo, see the land of promise, and then die. As Deuteronomy 1:2 says, it is an eleven-day journey from Horeb, meaning Mount Sinai, to Kadesh Barnea.

That is where Israel was told to enter into Canaan and subdue it. But the people rebelled. Because of this failure on their part, they were told to depart that area and wander until all of that wicked generation was dead.

From there, Deuteronomy 2, that I just read, said that they wandered for thirty-eight years, until all of that generation was dead. What is implied is that the last person under sentence is Moses himself. In thirty-eight years, and in just a few recorded stops, hundreds of thousands of people, or more, met their end and were buried in the wilderness.

With the crossing of the Arnon, all but Moses were gone. Only Joshua and Caleb would be left of that generation after that. Instead of eleven days, and then the beginning of a victorious entry into Canaan, there were thirty-eight years of death, defeat, heartache, and woe. That time is now complete, and the new generation is set to begin anew without their faithless fathers. With this crossing, a particular record is made, and which is recorded for Israel…

¹⁴ Therefore it is said in the Book of the Wars of the Lord:

There is great speculation as to what the “Book of the Wars of the Lord” is. What seems likely, but without being overly dogmatic – because dogs snarl and fight, but they don’t conduct war – is that this would be a collection of songs or psalms which celebrated the great acts of the powerful deliverances the Lord’s people experienced through His personal action.

It may or may not even be what is later called the Book of Jasher, or the Upright One, which is seen in Joshua 10:13 and again in 2 Samuel 1:18.

From the coming words, it is likely that it is such a book of songs, and it probably even included the Song of Moses from Exodus 15. It is difficult to be adamant, but it seems certain because of the words which begin with…

^{14 (con’t)} “Waheb in Suphah,

va’hev b’suphah. Of the words here, and through verse 15, Adam Clarke says that the words are “impenetrably obscure.” And it is true that there are as many opinions on what is said here as there are people who have sat down to evaluate them. The Hebrew is complicated, but remember Johnny Horton’s song. This is to be expected.

However, the KJV, which basically plagiarized the Geneva Bible, and which itself followed from the Latin Vulgate, gives a general thought in these translations which appears to make the most sense.
And so, the word v’hev would be translated as “And He did.” The next word, b’suphah, would then be “in the Red Sea.” In Hebrew, the Red Sea is called yam suph, or the “Sea of the Ending,” meaning the end of the land in reference to Israel. And so the words here would say, “And He did in the Red Sea.” Next, it says…

^{14 (con’t)} The brooks of the Arnon,

v’eth ha’nekhalim arnon – “And unto the brooks of the Arnon.” In other words, it would then be an all-encompassing thought which goes from the majestic display of power in bringing Israel through the Red Sea, even unto delivering them, finally, at the brooks of the Arnon as they were ready to begin their battles for the conquest of Canaan.

Thus, it would make sense that the Song of Moses, which highlighted the magnificent power of the Lord would be included in this book. One would imagine it would also have included a song concerning the battle against Amalek in Exodus 17, and the battle against the king of Arad in this same chapter, Numbers 21.

The great acts of the Lord would have been put to poetry for future generations to remember what He had done for Israel. It may even be that such a book was started at the time before the exodus, as the plagues came upon Egypt.

Here, it speaks of the “brooks” of the Arnon, poetically using the plural for the singular, and maybe speaking of the many streams which led into the greater river.

¹⁵ And the slope of the brooks

v’eshed ha’nekhalim – “And the spring of the brooks.” The word eshed is found only here in Scripture. It indicates “an outpouring.”

^{15  (con’t)} That reaches to the dwelling of Ar,

asher natah l’shevet ar – “Which inclines to the dwelling of Ar.” Ar is a place in Moab, but it simply means “city.” A city is a place of habitation where there is a constant guarded watch over it. Here, the city is poetically personified by saying, “the dwelling of Ar.”

^{15  (con’t)} And lies on the border of Moab.”

v’nishan ligvul moav – “And rests on the border of Moab.” It is this river which is the dividing line mentioned in Deuteronomy 2 and which brings to an end the last of the rebellious generation who perished for their disobedient conduct.

The reason for this poetic inclusion, then, is that it is as a record of all that happened between these two major events – from the crossing of the Red Sea until now. Only this portion is included in Scripture, but it is to show that the Lord was with Israel all the way through their time in the wilderness, and what He did for them is recorded in those songs, even unto the camp at the Arnon.

Despite having been consigned to their fate, which was that the older generation was to die in the wilderness, the Lord had remained with them and had watched over them every step of the way. From this point on, only Joshua, Caleb, and Moses would be left of them, and Moses is also soon to meet his end…

¹⁶ From there they went to Beer,

u-misham beerah – “And from there to Beer.” Beer means “Well.” The name of the place is given based on the well which is there. If the well is given a name, then the location may have the name of the well, such a Beersheba. In this case, it is simply, “Well.” But, something important is recorded at Beer…

^{16 (con’t)} which is the well where the Lord said to Moses, “Gather the people together, and I will give them water.”

It is rather unusual because nothing to this point has been said of them thirsting, but He obviously knows that they thirst. There are no complaints as with the older generation. With the disobedient generation all gone, having been counted among the rolls of the dead, the Lord now graciously provides them with water.

In order to do so, He tells Moses, or He who draws out, to “Gather the people together. In their gathering, water will be provided. And in His giving, there is a response from the people…

¹⁷ Then Israel sang this song:

az yashir yisrael eth ha’shirah ha’zot– “At that time sang Israel the song the this.” The word az is a demonstrative adverb which basically means “at that time.” Next, the verb shir, or to sing, has only been seen so far in Exodus 15 where it was used three times in connection with singing out the Song of Moses when Israel was delivered through the Red Sea. It seems to be a clue that what I said in the previous verses concerning the translation about the Red Sea is correct. There is a singing forth once again as there was then. The Lord’s works are being exalted in a logical, orderly way. Of these words, Adam Clarke says –

“This is one of the most ancient war songs in the world, but is not easily understood, which is commonly the case with all very ancient compositions, especially the poetic.” Adam Clarke

This is certainly true, but despite not being easily understood, it is a part of something the Lord is trying to speak out to us through His recorded word, if we will just pay heed. It must be remembered that typology is often how He does this, and so despite the difficulty, He is giving us advance pictures of things to come which are selected from true accounts of things which actually occurred.

^{17 (con’t)} “Spring up, O well!

ali beer – “Arise, well!”

^{17 (con’t)} All of you sing to it—

enu lah – “all of you respond to it.” The word anah means to answer or to respond. Saying “sing” destroys the intent of the passage because it is a completely different word translated as “sing” in the previous clause. Young’s Literal translation takes these two clauses even further. Instead of, “Arise, well. All of you respond to it,” he says, “Concerning the well – they have answered to it.” Though it is hard to determine how he came up with this, and though it is an odd translation of the word which means “arise,” it is a marvelous translation concerning what is being pictured.

¹⁸ The well the leaders sank,

beer khapharuha sarim – “well, sought out, by the rulers.” With the exception of the CEV, in this clause or the next, all translations agree that this is an active digging by the leaders. They say that they “sank,” “dug,” “hollowed out,” etc. The CEV says, “with their royal scepters, our leaders pointed out where to dig the well.”

Though the CEV is right that the leaders certainly weren’t the ones to dig the well, their translation doesn’t reflect the Hebrew. Rather, it is a paraphrase attempting to show intent, probably because it is obvious that the rulers would not be the ones to dig a well.

The word is khaphar. It means “to pry into,” and thus by implication, to delve, explore, pry, paw, search out, seek, or even dig. Because this is dealing with a well, the most obvious thought is, “Oh, they have to dig it.” But that is not the job of a leader, and so that is not what is being relayed. Rather, these rulers sought out what the Lord has provided to them.

^{18 (con’t)} Dug by the nation’s nobles,

karuha nedive ha’am – “opened by the willing of the people.” The word karah means to open. That means by digging, but figuratively it can mean to open one’s ears, and it is translated as pierced in Psalm 22, when referring to the crucifixion.

The next word, nadiv, signifies something voluntary, and thus anyone who is inclined, willing, magnanimous, or someone like a noble. There is a voluntary opening of the well.

^{18 (con’t)} By the lawgiver, with their staves.”

bimkhoqeq b’mishanotam – “by decree, with their staffs.” The word khaqaq comes from a root meaning “to hack.” Thus, it means to engrave and by implication, “to enact.” From there, it can be used to indicate a lawgiver.

The word mish’enah means a staff, as for support. One thing is for certain, nobody would use a staff to dig a well. A shovel yes, their hands maybe, a pack of chihuahuas possibly, but not with a staff. Of the verse, the scholar Keil says –

“…here God gave the people water, not as before by a miraculous supply from a rock, but by commanding wells to be dug. This is evident from the ode with which the congregation commemorated this divine gift of grace.”

Like Keil’s thoughts, translations, for the most part, indicate an active digging of the well, rather than searching it out and opening it without physical effort, but that is hardly a divine gift of grace if someone has to dig for it. The water coming from the rock is certainly divine grace. It is spoken to and the water comes forth. The same is true here. The entire song, as translated by me says –

“Arise, well!”
“All of you respond to it.”
“Well, sought out, by the rulers.”
“Opened by the willing of the people.”
“By decree, with their staffs.”

There is a well which is waiting to come forth for the people. The people are being asked to respond to it. It was a well sought out by the rulers. It was opened by the willing of the people, and it was by decree, while the people did nothing. They simply placed their staffs where the well was, and water came forth.

^{18 (con’t)} And from the wilderness they went to Mattanah,

u-midbar mattanah – “and wilderness to Mattanah.” Mattanah simply means “gift.” It is used, for example, in Psalm 68:18 –

“You have ascended on high,
You have led captivity captive;
You have received gifts among men,
Even from the rebellious,
That the Lord God might dwell there.” Psalm 68:18

¹⁹ from Mattanah to Nahaliel,

Nakhaliel means “Valley of God.”

^{19 (con’t)} from Nahaliel to Bamoth,

Bamoth means “High Places,” or “Great High Place.”

²⁰ and from Bamoth, in the valley that is in the country of Moab,

Here Bamoth, or “Great High Place,” is said to be in the guy, or valley, in the country of Moab, or “From Father.” From there, our journey today ends with…

*^{20 (fin)} to the top of Pisgah which looks down on the wasteland.

rosh ha’pisgah, or “the top of the Pisgah.” Pisgah comes from pasag, meaning to pass through, and thus it is a cleft. It is always prefixed by the definite article, and thus it is THE Cleft. Pisgah is said to look down on ha’yeshimon, or the wasteland. Some translations say, Jeshimon, but with the definite article, it simply means, “the wasteland.” That comes from a word meaning “to be desolate.”

It is this place where Israel will wait for word to travel on through the land of the Amorites. Stay tuned for the exciting details in the next sermon.

Arise, O Well! Bring forth the Water of Life
We have long been in a barren and ruined land
But now has ended our time of punishment and strife
Now we know the truth; now we understand

Our fathers didn’t believe, and they were sent away
They were exiled to a barren and ruined land
But here we are, new wineskins – ready to obey
Now we know the truth; now we understand

We have come to trust in You alone, O Lord
No more shall we pass through the barren and ruined land
We know the truth of Messiah, the incarnate Word
Now we know the truth; now we understand

II. Pictures of Christ

The account begins with the children of Israel moving on and coming to Oboth. As we saw, that means skins. In this case, we can be certain it is wineskins. This will become evident, but the picture is seen in Jesus’ words of Luke 5 –

“And no one puts new wine into old wineskins; or else the new wine will burst the wineskins and be spilled, and the wineskins will be ruined. ³⁸ But new wine must be put into new wineskins, and both are preserved. ³⁹ And no one, having drunk old wine, immediately desires new; for he says, ‘The old is better.’” Luke 5:37-39

Jesus was actually speaking of the law and grace. If one tries to put the grace the Lord provides into the law, the skins couldn’t handle it. They were incompatible and both are ruined in the attempt.

That this is the picture is certain because the old generation is now dead. They had rejected the grace of Christ which was pictured in entering the land of promise, and they went into punishment.

Likewise, Israel rejected Christ, crucified Him, and went into punishment. That went until a set point in time, and they are now being brought back to God. They aren’t there yet, but this is what is pictured. The wineskins are being prepared.

From there, they went through Ruins of the Passers, or Ije Abraim. In order to get to glory, one must pass through the ruins of his past life. Nobody starts in glory, and this is what is being seen here. The wineskin of grace means passing through that which is ruined.

This was said to be east of Moab, toward the sunrise. Man in search of God must head west. That is where Moab, or From Father is. And that is the trek we make, pictured by the casting of Adam east of Eden, and the Most Holy Place of the Sanctuary being in the west with the cherubim facing east.

After this, they went to the nakhal zered, or Valley of Zared. Nakhal comes from a word signifying to inherit, or take possession. The valley is named Zared because of abundant foliage, implying well-watered and vibrant.

In this, the significant milestone of all of the disobedient generation being gone, which is recorded in Deuteronomy, was seen. This is the last stop where any but Moses will be. The time of punishment is over which seems to be reflected in the idea of taking possession of the abundant foliage. Abundant life is once again ready to be possessed.

The next stop is on the side of the Arnon. As seen, that comes from ranan, meaning jubilant or rejoicing. It is in the wilderness and lies between Moab, or From Father, and the Amorites, or Renown. The name Renown, gives the sense of foreboding.

In Numbers 13, a fear of these people, along with the others in Canaan, led to their downfall and punishment. But this is a new generation, and such will not be the case. They will live by faith, and will be given life through faith. At this time came the first poetic offset –

“And He did in the Red Sea.”
“And unto the brooks of the Arnon.”
“And the spring of the brooks.”
“Which inclines to the dwelling of Ar.”
“And rests on the border of Moab.”

The Book of the Wars of the Lord is referred to here to tell the people that despite their time of punishment, He had been with them, leading them to this point. They are on the border of Moab, or “From Father,” and no matter what they face, they have been cared for and would be cared for.

The poetic offset looks forward to taking possession of the outpouring which leads to the city and which rests on the border of Moab, or From Father. In other words, it is a picture of receiving the Spirit and entering into the promised heavenly city which is where God interacts with man.

This is then seen with their arrival at Beer, or “Well.” It is here that the Lord promises to give them water. Their time of punishment has ended, and the people will drink water from the well. It is an obvious picture. Israel will someday, not too far off from our present time, receive Christ, and they will receive the Spirit which issues from Christ. The words of the poetic offset said –

“Arise, well!”
“All of you respond to it.”
“Well, sought out, by the rulers.”
“Opened by the willing of the people.”
“By decree, with their staffs.”

In speaking of the well sought out by the rulers, that is referred to by Jesus in Matthew 23:37-39 –

“O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing! ³⁸ See! Your house is left to you desolate; ³⁹ for I say to you, you shall see Me no more till you say, ‘Blessed is He who comes in the name of the Lord!’”

It is only when Jerusalem, meaning the leadership of Israel, seeks out the Lord, calling on Him, that He will return to them. When they do, He will. Zechariah 12 shows the fulfillment of this picture we are looking at from Numbers 21 –

“And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn.” Zechariah 12:10

That is further explained in Zechariah 13:1 –

“In that day a fountain shall be opened for the house of David and for the inhabitants of Jerusalem, for sin and for uncleanness.” Zechariah 13:1

This explains why the translation does not say “dug.” It is the grace of Jesus Christ, poured out on his long disobedient people, but who have ended their time of punishment, which is pictured here.

After this, it says they went to Mattanah, or Gift. What does the giving of the Spirit to a person imply? It implies salvation. From the well, they are given the gift –

“But God, who is rich in mercy, because of His great love with which He loved us, ⁵ even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved), ⁶ and raised us up together, and made us sit together in the heavenly places in Christ Jesus, ⁷ that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus. ⁸ For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, ⁹ not of works, lest anyone should boast.” Ephesians 2:4-9

The people had gone from attempting to enter salvation through their own efforts in Numbers 14, to coming to the Lord through faith here in Numbers 21. The entire time in the wilderness has been one long procession of thought, detailing Israel’s history since the coming of Christ.

From Mattanah, or Gift, they then went to Nakhaliel, or Valley of God. As this is a picture of Israel coming to faith at the end of the tribulation period, after their time of punishment, I would go so far as to say that this is speaking of the valley where Christ will judge the people. In Psalm 110, a messianic psalm, it speaks of exactly this, including the word nakhal, or valley, which is the source of the name Nakhaliel –

“The Lord is at Your right hand;
He shall execute kings in the day of His wrath.
⁶ He shall judge among the nations,
He shall fill the places with dead bodies,
He shall execute the heads of many countries.
⁷ He shall drink of the brook by the wayside;
Therefore He shall lift up the head.” Psalm 110:5-7

From Nakhaliel, the people then went to Bamoth, which means High Places or, Great High Place. That would be Jerusalem which Micah 1:5 calls the high places of Judah. It is a picture then of where the Lord will reign during the millennium.

Bamoth is said to have been in the guy, or valley, in Moab. Isaiah 22:1 calls Jerusalem ge khizayon, or the Valley of Vision. Thus, this is a reference to Jerusalem, being this valley which is, as Moab is translated, “From Father.” It is a reference to what will be during the millennium, the great high place in the valley where the Father’s blessings will flow.

That is beautifully seen in the picture of the millennium in Ezekiel 47 where water flows from under the threshold of the temple all the way to where the Dead Sea is now.

Finally, the narrative ends at the top of Pisgah, or “to pass through,” which looks down on the wasteland. This must be a reference to what is stated about the millennium by Isaiah in the very last verse of his book –

“And they shall go forth and look
Upon the corpses of the men
Who have transgressed against Me.
For their worm does not die,
And their fire is not quenched.
They shall be an abhorrence to all flesh.” Isaiah 66:24

The people will have passed through the cleft to life, but they will look back on those corpses of the fallen, pictured by the rebellious generation who died in the wilderness. The entire passage today is simply a foreshadowing of what Israel missed and therefore they suffered exile and death over for the past 2000 years, but which will eventually lead to their salvation and exaltation when Christ returns for and to them.

The pattern has been seen since Numbers 13. Each passage has moved along that same theme, reflecting the state of Israel since their rejection of Christ. And now what will come upon them someday in the future has been methodically detailed in today’s verses.

As this is so, and as it is certain, what that means beyond Israel the people is that the message of Christ is just as true for them in the days ahead as it is for all people at this time. If what God says about the work of Christ and the giving of the Spirit is true for Israel, it is true for the world.

Israel missed the significance of the coming of Messiah, and so He went to the nations during their time of punishment. However, He will be coming back to them and they will receive Him. Before that day, He will call the church home and the time of woe which Israel has faced will extend to a time of woe levied upon the whole world. Only after that final period of purification will Israel call out to God. And until they do the woes will only increase.

To be spared from that, the Lord offers grace. It is grace in the giving of His Son, and it is free. The people in today’s passage did nothing to receive the gift. The Lord led them to the Well, and by decree, the people simply opened it by resting their staffs upon it.

A staff is a symbol of authority of the one who possesses it, and of where one places his trust. In the case of Israel, the picture is that they took their authority, and placed it at the well, trusting in it to provide, and not in their own self. The well is Christ, the water is the Spirit. They trusted Christ, and the Spirit came forth.

This is what God asks of us. He asks us to come, in faith, putting aside trust in self, and in deeds of merit. Are you ready to come to Christ and submit yourself to His capable hands. The Lord is calling. I pray you will make the right choice.

Closing Verse: People shall mourn upon their breasts
For the pleasant fields, for the fruitful vine.
¹³ On the land of my people will come up thorns and briers,
Yes, on all the happy homes in the joyous city;
¹⁴ Because the palaces will be forsaken,
The bustling city will be deserted.
The forts and towers will become lairs forever,
A joy of wild donkeys, a pasture of flocks—
¹⁵ Until the Spirit is poured upon us from on high,
And the wilderness becomes a fruitful field,
And the fruitful field is counted as a forest.” Isaiah 32:12-15

Next Week: Numbers 21:21-35 When they are gone, God’s people will be overjoyed (Two Foes to Be Destroyed) (42^nd Numbers Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It may seem at times as if you are lost in a desert, wandering aimlessly. But the Lord is there, carefully leading you to the Land of Promise. So follow Him and trust Him and He will do marvelous things for you and through you.

Filling Wineskins

Now the children of Israel moved on and camped in Oboth
And they journeyed from Oboth and camped at Ije Abarim
In the wilderness which is east of Moab
Toward the sunrise, from where the sun first does beam 

From there they moved and camped in the Valley of Zered
|From there they moved and camped on the Arnon’s other side
Which is in the wilderness that extends
———-from the border of the Amorites
For the Arnon is the border of Moab
———-between Moab and the Amorites; so it does divide 

Therefore it is said in the Book of the Wars of the Lord:
So is recorded this poetic word

“Waheb in Suphah,
The brooks of the Arnon,
And the slope of the brooks
That reaches to the dwelling of Ar,
And lies on the border of Moab.”

From there they went to Beer
Which is the well where the Lord said to Moses, about the throng
“Gather the people together, and I will give them water
Then Israel sang this song:

“Spring up, O well!
All of you sing to it—
The well the leaders sank,
Dug by the nation’s nobles,
By the lawgiver, with their staves.”

And from the wilderness they went to Mattanah
From Mattanah to Nahaliel, from Nahaliel to Bamoth
———-so we understand
And from Bamoth, in the valley that is in the country of Moab
To the top of Pisgah which looks down on the wasteland

Lord God, we are even now in a wilderness
And we are wanting to be led by You
Without You to direct, our lives would be a mess
And so be our guide, O God; You who are faithful and true

We long for the water in this barren land
May it flow forth from the Rock, our souls to satisfy
Give us this refreshing, spiritual hand
And may we take it, and to our lives daily it apply

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to you for all of our days

Hallelujah and Amen…