Numbers 26

Numbers 26:1

The Bronze Serpent

First the people have to go in the direction of the Red Sea again. At the end of the wilderness journey it is useful to look again and let it sink in well that this is the place where we have been delivered from the power of the enemy. The picture of the cross must come alive before us again. If we can’t appreciate that, there will be grumbling. The people are getting impatient because of the detour they have to make. Again the reason for their grumble is that they have no water and bread. How can they say it! They have it, but they are fed up with it. It can no longer please them.

When the people despise the bread of life, the fiery serpents come and with them death. Throughout their journey through the wilderness they have been surrounded by fiery serpents (Deuteronomy 8:14-15), but the LORD has always kept them. But their aversion to the heavenly bread makes it necessary to teach them (and us!) a penetrating lesson.

The plague of the fiery serpents makes the people reflect. Through the fiery serpents, the people must discover that sin still dwells in them. It concerns the people of God who must learn what effect the bite of a fiery serpent has. Then we hear the people say: “We have sinned.” They confess guilt.

They appeal to the intercession of Moses. They also tell him what to pray. In doing so, they indicate what they think is best for their recovery. But God always has in mind the glory of the Lord Jesus when He hears a prayer. Therefore He does not take away the fiery serpents, as the people suggest. Compare Naäman who also suggested how he could be cleansed from his leprosy (2 Kings 5:11).

The LORD gives outcome, but in a way that salvation is connected to the faith of the people. Moses has to make a bronze serpent and put it on a standard. A single look at the lifted up fiery serpent is enough to be healed. The ‘looking’ at the fiery serpent does have the meaning of intensely looking at. In his conversation with Nicodemus, the Lord Jesus explains the spiritual significance of this event: “As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; so that whoever believes will in Him have eternal life” (John 3:14-15; Romans 8:3; 2 Corinthians 5:21; 1 Peter 2:24; Colossians 2:14-15).

God heals the people not by taking away the serpents, but by adding something to it. Moses must take the means by which the people are plagued. Thus the Lord Jesus had to enter into our circumstances. He could not save us by speaking a word of power or by judging the devil. Then we would have remained in our sins. It is only because He was made sin for us on the cross that it became possible to deliver us from the power of sin (John 3:15).

The Son of Man must be exalted. This is not so much to forgive sins, although it is included, but He had to be exalted to give eternal life to all who believe in Him. The lifting up on the cross opens the richest, heavenly, eternal blessings for all who believe. The fiery serpent not only speaks of salvation of the serpent’s bite and of not having to die, but on top of that of eternal life. At the end of the wilderness journey we are reminded of this by this history.

Eternal life is knowing the Father and the Son (John 17:3). Eternal life is knowing the Lord Jesus, for He is “the true God and eternal life” (1 John 5:20). What eternal life means, we do not know at the beginning of our journey through the wilderness, when we have just been converted. We learn this as we give up more and more of ourselves through the lessons of the wilderness. Then we also see better and better that the eternal life means much more than forgiveness of sins and being freed from hell.

The fiery serpent is taken by the Israelites to Canaan. There it becomes an idolatrous object, that is destroyed by Hezekiah (2 Kings 18:4). Thus, the cross can be deprived of its true meaning and made into a kind of mascot. For example, a cross can be worn as a piece of jewelry and a protective effect can be attributed to it.

Numbers 26:2

The Bronze Serpent

First the people have to go in the direction of the Red Sea again. At the end of the wilderness journey it is useful to look again and let it sink in well that this is the place where we have been delivered from the power of the enemy. The picture of the cross must come alive before us again. If we can’t appreciate that, there will be grumbling. The people are getting impatient because of the detour they have to make. Again the reason for their grumble is that they have no water and bread. How can they say it! They have it, but they are fed up with it. It can no longer please them.

When the people despise the bread of life, the fiery serpents come and with them death. Throughout their journey through the wilderness they have been surrounded by fiery serpents (Deuteronomy 8:14-15), but the LORD has always kept them. But their aversion to the heavenly bread makes it necessary to teach them (and us!) a penetrating lesson.

The plague of the fiery serpents makes the people reflect. Through the fiery serpents, the people must discover that sin still dwells in them. It concerns the people of God who must learn what effect the bite of a fiery serpent has. Then we hear the people say: “We have sinned.” They confess guilt.

They appeal to the intercession of Moses. They also tell him what to pray. In doing so, they indicate what they think is best for their recovery. But God always has in mind the glory of the Lord Jesus when He hears a prayer. Therefore He does not take away the fiery serpents, as the people suggest. Compare Naäman who also suggested how he could be cleansed from his leprosy (2 Kings 5:11).

The LORD gives outcome, but in a way that salvation is connected to the faith of the people. Moses has to make a bronze serpent and put it on a standard. A single look at the lifted up fiery serpent is enough to be healed. The ‘looking’ at the fiery serpent does have the meaning of intensely looking at. In his conversation with Nicodemus, the Lord Jesus explains the spiritual significance of this event: “As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; so that whoever believes will in Him have eternal life” (John 3:14-15; Romans 8:3; 2 Corinthians 5:21; 1 Peter 2:24; Colossians 2:14-15).

God heals the people not by taking away the serpents, but by adding something to it. Moses must take the means by which the people are plagued. Thus the Lord Jesus had to enter into our circumstances. He could not save us by speaking a word of power or by judging the devil. Then we would have remained in our sins. It is only because He was made sin for us on the cross that it became possible to deliver us from the power of sin (John 3:15).

The Son of Man must be exalted. This is not so much to forgive sins, although it is included, but He had to be exalted to give eternal life to all who believe in Him. The lifting up on the cross opens the richest, heavenly, eternal blessings for all who believe. The fiery serpent not only speaks of salvation of the serpent’s bite and of not having to die, but on top of that of eternal life. At the end of the wilderness journey we are reminded of this by this history.

Eternal life is knowing the Father and the Son (John 17:3). Eternal life is knowing the Lord Jesus, for He is “the true God and eternal life” (1 John 5:20). What eternal life means, we do not know at the beginning of our journey through the wilderness, when we have just been converted. We learn this as we give up more and more of ourselves through the lessons of the wilderness. Then we also see better and better that the eternal life means much more than forgiveness of sins and being freed from hell.

The fiery serpent is taken by the Israelites to Canaan. There it becomes an idolatrous object, that is destroyed by Hezekiah (2 Kings 18:4). Thus, the cross can be deprived of its true meaning and made into a kind of mascot. For example, a cross can be worn as a piece of jewelry and a protective effect can be attributed to it.

Numbers 26:3

The Bronze Serpent

First the people have to go in the direction of the Red Sea again. At the end of the wilderness journey it is useful to look again and let it sink in well that this is the place where we have been delivered from the power of the enemy. The picture of the cross must come alive before us again. If we can’t appreciate that, there will be grumbling. The people are getting impatient because of the detour they have to make. Again the reason for their grumble is that they have no water and bread. How can they say it! They have it, but they are fed up with it. It can no longer please them.

When the people despise the bread of life, the fiery serpents come and with them death. Throughout their journey through the wilderness they have been surrounded by fiery serpents (Deuteronomy 8:14-15), but the LORD has always kept them. But their aversion to the heavenly bread makes it necessary to teach them (and us!) a penetrating lesson.

The plague of the fiery serpents makes the people reflect. Through the fiery serpents, the people must discover that sin still dwells in them. It concerns the people of God who must learn what effect the bite of a fiery serpent has. Then we hear the people say: “We have sinned.” They confess guilt.

They appeal to the intercession of Moses. They also tell him what to pray. In doing so, they indicate what they think is best for their recovery. But God always has in mind the glory of the Lord Jesus when He hears a prayer. Therefore He does not take away the fiery serpents, as the people suggest. Compare Naäman who also suggested how he could be cleansed from his leprosy (2 Kings 5:11).

The LORD gives outcome, but in a way that salvation is connected to the faith of the people. Moses has to make a bronze serpent and put it on a standard. A single look at the lifted up fiery serpent is enough to be healed. The ‘looking’ at the fiery serpent does have the meaning of intensely looking at. In his conversation with Nicodemus, the Lord Jesus explains the spiritual significance of this event: “As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; so that whoever believes will in Him have eternal life” (John 3:14-15; Romans 8:3; 2 Corinthians 5:21; 1 Peter 2:24; Colossians 2:14-15).

God heals the people not by taking away the serpents, but by adding something to it. Moses must take the means by which the people are plagued. Thus the Lord Jesus had to enter into our circumstances. He could not save us by speaking a word of power or by judging the devil. Then we would have remained in our sins. It is only because He was made sin for us on the cross that it became possible to deliver us from the power of sin (John 3:15).

The Son of Man must be exalted. This is not so much to forgive sins, although it is included, but He had to be exalted to give eternal life to all who believe in Him. The lifting up on the cross opens the richest, heavenly, eternal blessings for all who believe. The fiery serpent not only speaks of salvation of the serpent’s bite and of not having to die, but on top of that of eternal life. At the end of the wilderness journey we are reminded of this by this history.

Eternal life is knowing the Father and the Son (John 17:3). Eternal life is knowing the Lord Jesus, for He is “the true God and eternal life” (1 John 5:20). What eternal life means, we do not know at the beginning of our journey through the wilderness, when we have just been converted. We learn this as we give up more and more of ourselves through the lessons of the wilderness. Then we also see better and better that the eternal life means much more than forgiveness of sins and being freed from hell.

The fiery serpent is taken by the Israelites to Canaan. There it becomes an idolatrous object, that is destroyed by Hezekiah (2 Kings 18:4). Thus, the cross can be deprived of its true meaning and made into a kind of mascot. For example, a cross can be worn as a piece of jewelry and a protective effect can be attributed to it.

Numbers 26:4

The Bronze Serpent

First the people have to go in the direction of the Red Sea again. At the end of the wilderness journey it is useful to look again and let it sink in well that this is the place where we have been delivered from the power of the enemy. The picture of the cross must come alive before us again. If we can’t appreciate that, there will be grumbling. The people are getting impatient because of the detour they have to make. Again the reason for their grumble is that they have no water and bread. How can they say it! They have it, but they are fed up with it. It can no longer please them.

When the people despise the bread of life, the fiery serpents come and with them death. Throughout their journey through the wilderness they have been surrounded by fiery serpents (Deuteronomy 8:14-15), but the LORD has always kept them. But their aversion to the heavenly bread makes it necessary to teach them (and us!) a penetrating lesson.

The plague of the fiery serpents makes the people reflect. Through the fiery serpents, the people must discover that sin still dwells in them. It concerns the people of God who must learn what effect the bite of a fiery serpent has. Then we hear the people say: “We have sinned.” They confess guilt.

They appeal to the intercession of Moses. They also tell him what to pray. In doing so, they indicate what they think is best for their recovery. But God always has in mind the glory of the Lord Jesus when He hears a prayer. Therefore He does not take away the fiery serpents, as the people suggest. Compare Naäman who also suggested how he could be cleansed from his leprosy (2 Kings 5:11).

The LORD gives outcome, but in a way that salvation is connected to the faith of the people. Moses has to make a bronze serpent and put it on a standard. A single look at the lifted up fiery serpent is enough to be healed. The ‘looking’ at the fiery serpent does have the meaning of intensely looking at. In his conversation with Nicodemus, the Lord Jesus explains the spiritual significance of this event: “As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; so that whoever believes will in Him have eternal life” (John 3:14-15; Romans 8:3; 2 Corinthians 5:21; 1 Peter 2:24; Colossians 2:14-15).

God heals the people not by taking away the serpents, but by adding something to it. Moses must take the means by which the people are plagued. Thus the Lord Jesus had to enter into our circumstances. He could not save us by speaking a word of power or by judging the devil. Then we would have remained in our sins. It is only because He was made sin for us on the cross that it became possible to deliver us from the power of sin (John 3:15).

The Son of Man must be exalted. This is not so much to forgive sins, although it is included, but He had to be exalted to give eternal life to all who believe in Him. The lifting up on the cross opens the richest, heavenly, eternal blessings for all who believe. The fiery serpent not only speaks of salvation of the serpent’s bite and of not having to die, but on top of that of eternal life. At the end of the wilderness journey we are reminded of this by this history.

Eternal life is knowing the Father and the Son (John 17:3). Eternal life is knowing the Lord Jesus, for He is “the true God and eternal life” (1 John 5:20). What eternal life means, we do not know at the beginning of our journey through the wilderness, when we have just been converted. We learn this as we give up more and more of ourselves through the lessons of the wilderness. Then we also see better and better that the eternal life means much more than forgiveness of sins and being freed from hell.

The fiery serpent is taken by the Israelites to Canaan. There it becomes an idolatrous object, that is destroyed by Hezekiah (2 Kings 18:4). Thus, the cross can be deprived of its true meaning and made into a kind of mascot. For example, a cross can be worn as a piece of jewelry and a protective effect can be attributed to it.

Numbers 26:5

To the Plains of Moab

The progress of the people along the different places to the plains of Moab is a picture of the spiritual progress that must characterize us as Christians. They first come to Oboth, which means ‘cavities’. Then they move on to Iye-abarim, which means ‘ruins of passages’. This place is connected to “ruins”, “the wilderness” and “Moab” on the one hand, and “to the east”, where the sun rises on the other. It gives a clear picture of our passing through the wilderness of the world, where on the one hand we see the ruins in all parts of society, caused by sin, death and the flesh, and on the other hand we may look forward to the coming of the Lord Jesus as the “sun of righteousness” rising in the east (Malachi 4:2).

The next place is Wadi Zered. Zered which means ‘willow’. Here we are reminded of the grief that we also encounter in our lives. From there we go to Arnon, which may well mean ‘continuous flow’. It shows that in addition to the grief there is also comfort. The Arnon also forms the border between Moab and the Amorites. We live in an area where we are surrounded by enemies. How we defend ourselves there in the battle of faith – the people abide in the plains of Moab, and the Amorites must be defeated – is recorded in “the Book of the Wars of the LORD”.

Everything God wants to give us, we will only be able to take possession of through battle. God looks at this and keeps a record of it in a book. The name of the book shows that He describes our battle as His. He takes possession of the land through His people. It is His inheritance which He takes possession of in His saints (Ephesians 1:18c). He indicates the border of it.

After the Arnon the people come to Beer, which means ‘well’. Not only does God water us to quench our thirst, He also wants to refresh us abundantly. Some things are said about the well. First of all, that by command of the LORD the people are assembled there. Enjoying the water from the spring, a picture of the Word of God spoken under the guidance of the Holy Spirit, is something that especially takes place in the church. Meetings are opportunities for personal refreshment.

The second thing that is said is that it is water that He gives. Drinking of it will bring us to the enjoyment of eternal life (John 4:14). Through the Word we will discover more and more of the Spring Himself. The result, the third aspect, is that we come to worship and sing to the glory of Him from Whom everything comes forth (Romans 11:36). Here they sing for the second time in the wilderness after the exodus from Egypt. During the wilderness journey, there was no singing, there was only complaining. Another song was sung. However, this does not concern a song to the glory of God, but to the glory of the golden calf (Exodus 32:18).

The fourth aspect has to do with the way in which the water appears. The water that has flowed out of the rock has come from God, by pure grace. The water from the spring appears as a result of the efforts of the leaders of the people. This beautiful result shows the importance of the presence of ‘princes’ who dig wells. The ‘princes’ of God’s people are those who are aware of and live by the position given to them by God. They are concerned with the Word of God; they dig into it.

It is to be hoped that there will be more brothers who will occupy themselves with the Word of God, dig into it. It is also to be hoped that they will pass this on in the meetings of the church and that every proclamation of the Word will result in singing.

The “nobles of the people” dig the well “with the scepter [and] with their staffs”. It is not heavy work. In spiritual terms, nobles are believers who submit to God’s Word. The scepter speaks of this submission, a word that can also be translated as ‘legislator’. With the latter, we can remember that digging is done on the instructions of Moses, a picture of Christ. Both expressions say something about authority, and that rests with God and His Word. If we acknowledge the authority of God’s Word and act only in accordance with what God says in it, we will be abundantly refreshed.

When they arrive in Beer, there are no more complaints about lack of water. There the jubilation breaks out (cf. Isaiah 12:3). God is magnified because of His abundance of refreshment and blessing. There the leaders of the people are busy serving the people. There, the people acknowledge that they have a well at their disposal from which they can drink without restriction.

After Beer they travel to Mattanah (‘gift’) and then to Nahaliel (‘the inheritance of God’) and Bamoth (‘heights’) to finally arrive in the valley that is in the land of Moab, at the top of the Pisgah (‘survey’).

Numbers 26:6

To the Plains of Moab

The progress of the people along the different places to the plains of Moab is a picture of the spiritual progress that must characterize us as Christians. They first come to Oboth, which means ‘cavities’. Then they move on to Iye-abarim, which means ‘ruins of passages’. This place is connected to “ruins”, “the wilderness” and “Moab” on the one hand, and “to the east”, where the sun rises on the other. It gives a clear picture of our passing through the wilderness of the world, where on the one hand we see the ruins in all parts of society, caused by sin, death and the flesh, and on the other hand we may look forward to the coming of the Lord Jesus as the “sun of righteousness” rising in the east (Malachi 4:2).

The next place is Wadi Zered. Zered which means ‘willow’. Here we are reminded of the grief that we also encounter in our lives. From there we go to Arnon, which may well mean ‘continuous flow’. It shows that in addition to the grief there is also comfort. The Arnon also forms the border between Moab and the Amorites. We live in an area where we are surrounded by enemies. How we defend ourselves there in the battle of faith – the people abide in the plains of Moab, and the Amorites must be defeated – is recorded in “the Book of the Wars of the LORD”.

Everything God wants to give us, we will only be able to take possession of through battle. God looks at this and keeps a record of it in a book. The name of the book shows that He describes our battle as His. He takes possession of the land through His people. It is His inheritance which He takes possession of in His saints (Ephesians 1:18c). He indicates the border of it.

After the Arnon the people come to Beer, which means ‘well’. Not only does God water us to quench our thirst, He also wants to refresh us abundantly. Some things are said about the well. First of all, that by command of the LORD the people are assembled there. Enjoying the water from the spring, a picture of the Word of God spoken under the guidance of the Holy Spirit, is something that especially takes place in the church. Meetings are opportunities for personal refreshment.

The second thing that is said is that it is water that He gives. Drinking of it will bring us to the enjoyment of eternal life (John 4:14). Through the Word we will discover more and more of the Spring Himself. The result, the third aspect, is that we come to worship and sing to the glory of Him from Whom everything comes forth (Romans 11:36). Here they sing for the second time in the wilderness after the exodus from Egypt. During the wilderness journey, there was no singing, there was only complaining. Another song was sung. However, this does not concern a song to the glory of God, but to the glory of the golden calf (Exodus 32:18).

The fourth aspect has to do with the way in which the water appears. The water that has flowed out of the rock has come from God, by pure grace. The water from the spring appears as a result of the efforts of the leaders of the people. This beautiful result shows the importance of the presence of ‘princes’ who dig wells. The ‘princes’ of God’s people are those who are aware of and live by the position given to them by God. They are concerned with the Word of God; they dig into it.

It is to be hoped that there will be more brothers who will occupy themselves with the Word of God, dig into it. It is also to be hoped that they will pass this on in the meetings of the church and that every proclamation of the Word will result in singing.

The “nobles of the people” dig the well “with the scepter [and] with their staffs”. It is not heavy work. In spiritual terms, nobles are believers who submit to God’s Word. The scepter speaks of this submission, a word that can also be translated as ‘legislator’. With the latter, we can remember that digging is done on the instructions of Moses, a picture of Christ. Both expressions say something about authority, and that rests with God and His Word. If we acknowledge the authority of God’s Word and act only in accordance with what God says in it, we will be abundantly refreshed.

When they arrive in Beer, there are no more complaints about lack of water. There the jubilation breaks out (cf. Isaiah 12:3). God is magnified because of His abundance of refreshment and blessing. There the leaders of the people are busy serving the people. There, the people acknowledge that they have a well at their disposal from which they can drink without restriction.

After Beer they travel to Mattanah (‘gift’) and then to Nahaliel (‘the inheritance of God’) and Bamoth (‘heights’) to finally arrive in the valley that is in the land of Moab, at the top of the Pisgah (‘survey’).

Numbers 26:7

To the Plains of Moab

The progress of the people along the different places to the plains of Moab is a picture of the spiritual progress that must characterize us as Christians. They first come to Oboth, which means ‘cavities’. Then they move on to Iye-abarim, which means ‘ruins of passages’. This place is connected to “ruins”, “the wilderness” and “Moab” on the one hand, and “to the east”, where the sun rises on the other. It gives a clear picture of our passing through the wilderness of the world, where on the one hand we see the ruins in all parts of society, caused by sin, death and the flesh, and on the other hand we may look forward to the coming of the Lord Jesus as the “sun of righteousness” rising in the east (Malachi 4:2).

The next place is Wadi Zered. Zered which means ‘willow’. Here we are reminded of the grief that we also encounter in our lives. From there we go to Arnon, which may well mean ‘continuous flow’. It shows that in addition to the grief there is also comfort. The Arnon also forms the border between Moab and the Amorites. We live in an area where we are surrounded by enemies. How we defend ourselves there in the battle of faith – the people abide in the plains of Moab, and the Amorites must be defeated – is recorded in “the Book of the Wars of the LORD”.

Everything God wants to give us, we will only be able to take possession of through battle. God looks at this and keeps a record of it in a book. The name of the book shows that He describes our battle as His. He takes possession of the land through His people. It is His inheritance which He takes possession of in His saints (Ephesians 1:18c). He indicates the border of it.

After the Arnon the people come to Beer, which means ‘well’. Not only does God water us to quench our thirst, He also wants to refresh us abundantly. Some things are said about the well. First of all, that by command of the LORD the people are assembled there. Enjoying the water from the spring, a picture of the Word of God spoken under the guidance of the Holy Spirit, is something that especially takes place in the church. Meetings are opportunities for personal refreshment.

The second thing that is said is that it is water that He gives. Drinking of it will bring us to the enjoyment of eternal life (John 4:14). Through the Word we will discover more and more of the Spring Himself. The result, the third aspect, is that we come to worship and sing to the glory of Him from Whom everything comes forth (Romans 11:36). Here they sing for the second time in the wilderness after the exodus from Egypt. During the wilderness journey, there was no singing, there was only complaining. Another song was sung. However, this does not concern a song to the glory of God, but to the glory of the golden calf (Exodus 32:18).

The fourth aspect has to do with the way in which the water appears. The water that has flowed out of the rock has come from God, by pure grace. The water from the spring appears as a result of the efforts of the leaders of the people. This beautiful result shows the importance of the presence of ‘princes’ who dig wells. The ‘princes’ of God’s people are those who are aware of and live by the position given to them by God. They are concerned with the Word of God; they dig into it.

It is to be hoped that there will be more brothers who will occupy themselves with the Word of God, dig into it. It is also to be hoped that they will pass this on in the meetings of the church and that every proclamation of the Word will result in singing.

The “nobles of the people” dig the well “with the scepter [and] with their staffs”. It is not heavy work. In spiritual terms, nobles are believers who submit to God’s Word. The scepter speaks of this submission, a word that can also be translated as ‘legislator’. With the latter, we can remember that digging is done on the instructions of Moses, a picture of Christ. Both expressions say something about authority, and that rests with God and His Word. If we acknowledge the authority of God’s Word and act only in accordance with what God says in it, we will be abundantly refreshed.

When they arrive in Beer, there are no more complaints about lack of water. There the jubilation breaks out (cf. Isaiah 12:3). God is magnified because of His abundance of refreshment and blessing. There the leaders of the people are busy serving the people. There, the people acknowledge that they have a well at their disposal from which they can drink without restriction.

After Beer they travel to Mattanah (‘gift’) and then to Nahaliel (‘the inheritance of God’) and Bamoth (‘heights’) to finally arrive in the valley that is in the land of Moab, at the top of the Pisgah (‘survey’).

Numbers 26:8

To the Plains of Moab

The progress of the people along the different places to the plains of Moab is a picture of the spiritual progress that must characterize us as Christians. They first come to Oboth, which means ‘cavities’. Then they move on to Iye-abarim, which means ‘ruins of passages’. This place is connected to “ruins”, “the wilderness” and “Moab” on the one hand, and “to the east”, where the sun rises on the other. It gives a clear picture of our passing through the wilderness of the world, where on the one hand we see the ruins in all parts of society, caused by sin, death and the flesh, and on the other hand we may look forward to the coming of the Lord Jesus as the “sun of righteousness” rising in the east (Malachi 4:2).

The next place is Wadi Zered. Zered which means ‘willow’. Here we are reminded of the grief that we also encounter in our lives. From there we go to Arnon, which may well mean ‘continuous flow’. It shows that in addition to the grief there is also comfort. The Arnon also forms the border between Moab and the Amorites. We live in an area where we are surrounded by enemies. How we defend ourselves there in the battle of faith – the people abide in the plains of Moab, and the Amorites must be defeated – is recorded in “the Book of the Wars of the LORD”.

Everything God wants to give us, we will only be able to take possession of through battle. God looks at this and keeps a record of it in a book. The name of the book shows that He describes our battle as His. He takes possession of the land through His people. It is His inheritance which He takes possession of in His saints (Ephesians 1:18c). He indicates the border of it.

After the Arnon the people come to Beer, which means ‘well’. Not only does God water us to quench our thirst, He also wants to refresh us abundantly. Some things are said about the well. First of all, that by command of the LORD the people are assembled there. Enjoying the water from the spring, a picture of the Word of God spoken under the guidance of the Holy Spirit, is something that especially takes place in the church. Meetings are opportunities for personal refreshment.

The second thing that is said is that it is water that He gives. Drinking of it will bring us to the enjoyment of eternal life (John 4:14). Through the Word we will discover more and more of the Spring Himself. The result, the third aspect, is that we come to worship and sing to the glory of Him from Whom everything comes forth (Romans 11:36). Here they sing for the second time in the wilderness after the exodus from Egypt. During the wilderness journey, there was no singing, there was only complaining. Another song was sung. However, this does not concern a song to the glory of God, but to the glory of the golden calf (Exodus 32:18).

The fourth aspect has to do with the way in which the water appears. The water that has flowed out of the rock has come from God, by pure grace. The water from the spring appears as a result of the efforts of the leaders of the people. This beautiful result shows the importance of the presence of ‘princes’ who dig wells. The ‘princes’ of God’s people are those who are aware of and live by the position given to them by God. They are concerned with the Word of God; they dig into it.

It is to be hoped that there will be more brothers who will occupy themselves with the Word of God, dig into it. It is also to be hoped that they will pass this on in the meetings of the church and that every proclamation of the Word will result in singing.

The “nobles of the people” dig the well “with the scepter [and] with their staffs”. It is not heavy work. In spiritual terms, nobles are believers who submit to God’s Word. The scepter speaks of this submission, a word that can also be translated as ‘legislator’. With the latter, we can remember that digging is done on the instructions of Moses, a picture of Christ. Both expressions say something about authority, and that rests with God and His Word. If we acknowledge the authority of God’s Word and act only in accordance with what God says in it, we will be abundantly refreshed.

When they arrive in Beer, there are no more complaints about lack of water. There the jubilation breaks out (cf. Isaiah 12:3). God is magnified because of His abundance of refreshment and blessing. There the leaders of the people are busy serving the people. There, the people acknowledge that they have a well at their disposal from which they can drink without restriction.

After Beer they travel to Mattanah (‘gift’) and then to Nahaliel (‘the inheritance of God’) and Bamoth (‘heights’) to finally arrive in the valley that is in the land of Moab, at the top of the Pisgah (‘survey’).

Numbers 26:9

To the Plains of Moab

The progress of the people along the different places to the plains of Moab is a picture of the spiritual progress that must characterize us as Christians. They first come to Oboth, which means ‘cavities’. Then they move on to Iye-abarim, which means ‘ruins of passages’. This place is connected to “ruins”, “the wilderness” and “Moab” on the one hand, and “to the east”, where the sun rises on the other. It gives a clear picture of our passing through the wilderness of the world, where on the one hand we see the ruins in all parts of society, caused by sin, death and the flesh, and on the other hand we may look forward to the coming of the Lord Jesus as the “sun of righteousness” rising in the east (Malachi 4:2).

The next place is Wadi Zered. Zered which means ‘willow’. Here we are reminded of the grief that we also encounter in our lives. From there we go to Arnon, which may well mean ‘continuous flow’. It shows that in addition to the grief there is also comfort. The Arnon also forms the border between Moab and the Amorites. We live in an area where we are surrounded by enemies. How we defend ourselves there in the battle of faith – the people abide in the plains of Moab, and the Amorites must be defeated – is recorded in “the Book of the Wars of the LORD”.

Everything God wants to give us, we will only be able to take possession of through battle. God looks at this and keeps a record of it in a book. The name of the book shows that He describes our battle as His. He takes possession of the land through His people. It is His inheritance which He takes possession of in His saints (Ephesians 1:18c). He indicates the border of it.

After the Arnon the people come to Beer, which means ‘well’. Not only does God water us to quench our thirst, He also wants to refresh us abundantly. Some things are said about the well. First of all, that by command of the LORD the people are assembled there. Enjoying the water from the spring, a picture of the Word of God spoken under the guidance of the Holy Spirit, is something that especially takes place in the church. Meetings are opportunities for personal refreshment.

The second thing that is said is that it is water that He gives. Drinking of it will bring us to the enjoyment of eternal life (John 4:14). Through the Word we will discover more and more of the Spring Himself. The result, the third aspect, is that we come to worship and sing to the glory of Him from Whom everything comes forth (Romans 11:36). Here they sing for the second time in the wilderness after the exodus from Egypt. During the wilderness journey, there was no singing, there was only complaining. Another song was sung. However, this does not concern a song to the glory of God, but to the glory of the golden calf (Exodus 32:18).

The fourth aspect has to do with the way in which the water appears. The water that has flowed out of the rock has come from God, by pure grace. The water from the spring appears as a result of the efforts of the leaders of the people. This beautiful result shows the importance of the presence of ‘princes’ who dig wells. The ‘princes’ of God’s people are those who are aware of and live by the position given to them by God. They are concerned with the Word of God; they dig into it.

It is to be hoped that there will be more brothers who will occupy themselves with the Word of God, dig into it. It is also to be hoped that they will pass this on in the meetings of the church and that every proclamation of the Word will result in singing.

The “nobles of the people” dig the well “with the scepter [and] with their staffs”. It is not heavy work. In spiritual terms, nobles are believers who submit to God’s Word. The scepter speaks of this submission, a word that can also be translated as ‘legislator’. With the latter, we can remember that digging is done on the instructions of Moses, a picture of Christ. Both expressions say something about authority, and that rests with God and His Word. If we acknowledge the authority of God’s Word and act only in accordance with what God says in it, we will be abundantly refreshed.

When they arrive in Beer, there are no more complaints about lack of water. There the jubilation breaks out (cf. Isaiah 12:3). God is magnified because of His abundance of refreshment and blessing. There the leaders of the people are busy serving the people. There, the people acknowledge that they have a well at their disposal from which they can drink without restriction.

After Beer they travel to Mattanah (‘gift’) and then to Nahaliel (‘the inheritance of God’) and Bamoth (‘heights’) to finally arrive in the valley that is in the land of Moab, at the top of the Pisgah (‘survey’).

Numbers 26:10

To the Plains of Moab

The progress of the people along the different places to the plains of Moab is a picture of the spiritual progress that must characterize us as Christians. They first come to Oboth, which means ‘cavities’. Then they move on to Iye-abarim, which means ‘ruins of passages’. This place is connected to “ruins”, “the wilderness” and “Moab” on the one hand, and “to the east”, where the sun rises on the other. It gives a clear picture of our passing through the wilderness of the world, where on the one hand we see the ruins in all parts of society, caused by sin, death and the flesh, and on the other hand we may look forward to the coming of the Lord Jesus as the “sun of righteousness” rising in the east (Malachi 4:2).

The next place is Wadi Zered. Zered which means ‘willow’. Here we are reminded of the grief that we also encounter in our lives. From there we go to Arnon, which may well mean ‘continuous flow’. It shows that in addition to the grief there is also comfort. The Arnon also forms the border between Moab and the Amorites. We live in an area where we are surrounded by enemies. How we defend ourselves there in the battle of faith – the people abide in the plains of Moab, and the Amorites must be defeated – is recorded in “the Book of the Wars of the LORD”.

Everything God wants to give us, we will only be able to take possession of through battle. God looks at this and keeps a record of it in a book. The name of the book shows that He describes our battle as His. He takes possession of the land through His people. It is His inheritance which He takes possession of in His saints (Ephesians 1:18c). He indicates the border of it.

After the Arnon the people come to Beer, which means ‘well’. Not only does God water us to quench our thirst, He also wants to refresh us abundantly. Some things are said about the well. First of all, that by command of the LORD the people are assembled there. Enjoying the water from the spring, a picture of the Word of God spoken under the guidance of the Holy Spirit, is something that especially takes place in the church. Meetings are opportunities for personal refreshment.

The second thing that is said is that it is water that He gives. Drinking of it will bring us to the enjoyment of eternal life (John 4:14). Through the Word we will discover more and more of the Spring Himself. The result, the third aspect, is that we come to worship and sing to the glory of Him from Whom everything comes forth (Romans 11:36). Here they sing for the second time in the wilderness after the exodus from Egypt. During the wilderness journey, there was no singing, there was only complaining. Another song was sung. However, this does not concern a song to the glory of God, but to the glory of the golden calf (Exodus 32:18).

The fourth aspect has to do with the way in which the water appears. The water that has flowed out of the rock has come from God, by pure grace. The water from the spring appears as a result of the efforts of the leaders of the people. This beautiful result shows the importance of the presence of ‘princes’ who dig wells. The ‘princes’ of God’s people are those who are aware of and live by the position given to them by God. They are concerned with the Word of God; they dig into it.

It is to be hoped that there will be more brothers who will occupy themselves with the Word of God, dig into it. It is also to be hoped that they will pass this on in the meetings of the church and that every proclamation of the Word will result in singing.

The “nobles of the people” dig the well “with the scepter [and] with their staffs”. It is not heavy work. In spiritual terms, nobles are believers who submit to God’s Word. The scepter speaks of this submission, a word that can also be translated as ‘legislator’. With the latter, we can remember that digging is done on the instructions of Moses, a picture of Christ. Both expressions say something about authority, and that rests with God and His Word. If we acknowledge the authority of God’s Word and act only in accordance with what God says in it, we will be abundantly refreshed.

When they arrive in Beer, there are no more complaints about lack of water. There the jubilation breaks out (cf. Isaiah 12:3). God is magnified because of His abundance of refreshment and blessing. There the leaders of the people are busy serving the people. There, the people acknowledge that they have a well at their disposal from which they can drink without restriction.

After Beer they travel to Mattanah (‘gift’) and then to Nahaliel (‘the inheritance of God’) and Bamoth (‘heights’) to finally arrive in the valley that is in the land of Moab, at the top of the Pisgah (‘survey’).

Numbers 26:11

To the Plains of Moab

The progress of the people along the different places to the plains of Moab is a picture of the spiritual progress that must characterize us as Christians. They first come to Oboth, which means ‘cavities’. Then they move on to Iye-abarim, which means ‘ruins of passages’. This place is connected to “ruins”, “the wilderness” and “Moab” on the one hand, and “to the east”, where the sun rises on the other. It gives a clear picture of our passing through the wilderness of the world, where on the one hand we see the ruins in all parts of society, caused by sin, death and the flesh, and on the other hand we may look forward to the coming of the Lord Jesus as the “sun of righteousness” rising in the east (Malachi 4:2).

The next place is Wadi Zered. Zered which means ‘willow’. Here we are reminded of the grief that we also encounter in our lives. From there we go to Arnon, which may well mean ‘continuous flow’. It shows that in addition to the grief there is also comfort. The Arnon also forms the border between Moab and the Amorites. We live in an area where we are surrounded by enemies. How we defend ourselves there in the battle of faith – the people abide in the plains of Moab, and the Amorites must be defeated – is recorded in “the Book of the Wars of the LORD”.

Everything God wants to give us, we will only be able to take possession of through battle. God looks at this and keeps a record of it in a book. The name of the book shows that He describes our battle as His. He takes possession of the land through His people. It is His inheritance which He takes possession of in His saints (Ephesians 1:18c). He indicates the border of it.

After the Arnon the people come to Beer, which means ‘well’. Not only does God water us to quench our thirst, He also wants to refresh us abundantly. Some things are said about the well. First of all, that by command of the LORD the people are assembled there. Enjoying the water from the spring, a picture of the Word of God spoken under the guidance of the Holy Spirit, is something that especially takes place in the church. Meetings are opportunities for personal refreshment.

The second thing that is said is that it is water that He gives. Drinking of it will bring us to the enjoyment of eternal life (John 4:14). Through the Word we will discover more and more of the Spring Himself. The result, the third aspect, is that we come to worship and sing to the glory of Him from Whom everything comes forth (Romans 11:36). Here they sing for the second time in the wilderness after the exodus from Egypt. During the wilderness journey, there was no singing, there was only complaining. Another song was sung. However, this does not concern a song to the glory of God, but to the glory of the golden calf (Exodus 32:18).

The fourth aspect has to do with the way in which the water appears. The water that has flowed out of the rock has come from God, by pure grace. The water from the spring appears as a result of the efforts of the leaders of the people. This beautiful result shows the importance of the presence of ‘princes’ who dig wells. The ‘princes’ of God’s people are those who are aware of and live by the position given to them by God. They are concerned with the Word of God; they dig into it.

It is to be hoped that there will be more brothers who will occupy themselves with the Word of God, dig into it. It is also to be hoped that they will pass this on in the meetings of the church and that every proclamation of the Word will result in singing.

The “nobles of the people” dig the well “with the scepter [and] with their staffs”. It is not heavy work. In spiritual terms, nobles are believers who submit to God’s Word. The scepter speaks of this submission, a word that can also be translated as ‘legislator’. With the latter, we can remember that digging is done on the instructions of Moses, a picture of Christ. Both expressions say something about authority, and that rests with God and His Word. If we acknowledge the authority of God’s Word and act only in accordance with what God says in it, we will be abundantly refreshed.

When they arrive in Beer, there are no more complaints about lack of water. There the jubilation breaks out (cf. Isaiah 12:3). God is magnified because of His abundance of refreshment and blessing. There the leaders of the people are busy serving the people. There, the people acknowledge that they have a well at their disposal from which they can drink without restriction.

After Beer they travel to Mattanah (‘gift’) and then to Nahaliel (‘the inheritance of God’) and Bamoth (‘heights’) to finally arrive in the valley that is in the land of Moab, at the top of the Pisgah (‘survey’).

Numbers 26:12

To the Plains of Moab

The progress of the people along the different places to the plains of Moab is a picture of the spiritual progress that must characterize us as Christians. They first come to Oboth, which means ‘cavities’. Then they move on to Iye-abarim, which means ‘ruins of passages’. This place is connected to “ruins”, “the wilderness” and “Moab” on the one hand, and “to the east”, where the sun rises on the other. It gives a clear picture of our passing through the wilderness of the world, where on the one hand we see the ruins in all parts of society, caused by sin, death and the flesh, and on the other hand we may look forward to the coming of the Lord Jesus as the “sun of righteousness” rising in the east (Malachi 4:2).

The next place is Wadi Zered. Zered which means ‘willow’. Here we are reminded of the grief that we also encounter in our lives. From there we go to Arnon, which may well mean ‘continuous flow’. It shows that in addition to the grief there is also comfort. The Arnon also forms the border between Moab and the Amorites. We live in an area where we are surrounded by enemies. How we defend ourselves there in the battle of faith – the people abide in the plains of Moab, and the Amorites must be defeated – is recorded in “the Book of the Wars of the LORD”.

Everything God wants to give us, we will only be able to take possession of through battle. God looks at this and keeps a record of it in a book. The name of the book shows that He describes our battle as His. He takes possession of the land through His people. It is His inheritance which He takes possession of in His saints (Ephesians 1:18c). He indicates the border of it.

After the Arnon the people come to Beer, which means ‘well’. Not only does God water us to quench our thirst, He also wants to refresh us abundantly. Some things are said about the well. First of all, that by command of the LORD the people are assembled there. Enjoying the water from the spring, a picture of the Word of God spoken under the guidance of the Holy Spirit, is something that especially takes place in the church. Meetings are opportunities for personal refreshment.

The second thing that is said is that it is water that He gives. Drinking of it will bring us to the enjoyment of eternal life (John 4:14). Through the Word we will discover more and more of the Spring Himself. The result, the third aspect, is that we come to worship and sing to the glory of Him from Whom everything comes forth (Romans 11:36). Here they sing for the second time in the wilderness after the exodus from Egypt. During the wilderness journey, there was no singing, there was only complaining. Another song was sung. However, this does not concern a song to the glory of God, but to the glory of the golden calf (Exodus 32:18).

The fourth aspect has to do with the way in which the water appears. The water that has flowed out of the rock has come from God, by pure grace. The water from the spring appears as a result of the efforts of the leaders of the people. This beautiful result shows the importance of the presence of ‘princes’ who dig wells. The ‘princes’ of God’s people are those who are aware of and live by the position given to them by God. They are concerned with the Word of God; they dig into it.

It is to be hoped that there will be more brothers who will occupy themselves with the Word of God, dig into it. It is also to be hoped that they will pass this on in the meetings of the church and that every proclamation of the Word will result in singing.

The “nobles of the people” dig the well “with the scepter [and] with their staffs”. It is not heavy work. In spiritual terms, nobles are believers who submit to God’s Word. The scepter speaks of this submission, a word that can also be translated as ‘legislator’. With the latter, we can remember that digging is done on the instructions of Moses, a picture of Christ. Both expressions say something about authority, and that rests with God and His Word. If we acknowledge the authority of God’s Word and act only in accordance with what God says in it, we will be abundantly refreshed.

When they arrive in Beer, there are no more complaints about lack of water. There the jubilation breaks out (cf. Isaiah 12:3). God is magnified because of His abundance of refreshment and blessing. There the leaders of the people are busy serving the people. There, the people acknowledge that they have a well at their disposal from which they can drink without restriction.

After Beer they travel to Mattanah (‘gift’) and then to Nahaliel (‘the inheritance of God’) and Bamoth (‘heights’) to finally arrive in the valley that is in the land of Moab, at the top of the Pisgah (‘survey’).

Numbers 26:13

To the Plains of Moab

The progress of the people along the different places to the plains of Moab is a picture of the spiritual progress that must characterize us as Christians. They first come to Oboth, which means ‘cavities’. Then they move on to Iye-abarim, which means ‘ruins of passages’. This place is connected to “ruins”, “the wilderness” and “Moab” on the one hand, and “to the east”, where the sun rises on the other. It gives a clear picture of our passing through the wilderness of the world, where on the one hand we see the ruins in all parts of society, caused by sin, death and the flesh, and on the other hand we may look forward to the coming of the Lord Jesus as the “sun of righteousness” rising in the east (Malachi 4:2).

The next place is Wadi Zered. Zered which means ‘willow’. Here we are reminded of the grief that we also encounter in our lives. From there we go to Arnon, which may well mean ‘continuous flow’. It shows that in addition to the grief there is also comfort. The Arnon also forms the border between Moab and the Amorites. We live in an area where we are surrounded by enemies. How we defend ourselves there in the battle of faith – the people abide in the plains of Moab, and the Amorites must be defeated – is recorded in “the Book of the Wars of the LORD”.

Everything God wants to give us, we will only be able to take possession of through battle. God looks at this and keeps a record of it in a book. The name of the book shows that He describes our battle as His. He takes possession of the land through His people. It is His inheritance which He takes possession of in His saints (Ephesians 1:18c). He indicates the border of it.

After the Arnon the people come to Beer, which means ‘well’. Not only does God water us to quench our thirst, He also wants to refresh us abundantly. Some things are said about the well. First of all, that by command of the LORD the people are assembled there. Enjoying the water from the spring, a picture of the Word of God spoken under the guidance of the Holy Spirit, is something that especially takes place in the church. Meetings are opportunities for personal refreshment.

The second thing that is said is that it is water that He gives. Drinking of it will bring us to the enjoyment of eternal life (John 4:14). Through the Word we will discover more and more of the Spring Himself. The result, the third aspect, is that we come to worship and sing to the glory of Him from Whom everything comes forth (Romans 11:36). Here they sing for the second time in the wilderness after the exodus from Egypt. During the wilderness journey, there was no singing, there was only complaining. Another song was sung. However, this does not concern a song to the glory of God, but to the glory of the golden calf (Exodus 32:18).

The fourth aspect has to do with the way in which the water appears. The water that has flowed out of the rock has come from God, by pure grace. The water from the spring appears as a result of the efforts of the leaders of the people. This beautiful result shows the importance of the presence of ‘princes’ who dig wells. The ‘princes’ of God’s people are those who are aware of and live by the position given to them by God. They are concerned with the Word of God; they dig into it.

It is to be hoped that there will be more brothers who will occupy themselves with the Word of God, dig into it. It is also to be hoped that they will pass this on in the meetings of the church and that every proclamation of the Word will result in singing.

The “nobles of the people” dig the well “with the scepter [and] with their staffs”. It is not heavy work. In spiritual terms, nobles are believers who submit to God’s Word. The scepter speaks of this submission, a word that can also be translated as ‘legislator’. With the latter, we can remember that digging is done on the instructions of Moses, a picture of Christ. Both expressions say something about authority, and that rests with God and His Word. If we acknowledge the authority of God’s Word and act only in accordance with what God says in it, we will be abundantly refreshed.

When they arrive in Beer, there are no more complaints about lack of water. There the jubilation breaks out (cf. Isaiah 12:3). God is magnified because of His abundance of refreshment and blessing. There the leaders of the people are busy serving the people. There, the people acknowledge that they have a well at their disposal from which they can drink without restriction.

After Beer they travel to Mattanah (‘gift’) and then to Nahaliel (‘the inheritance of God’) and Bamoth (‘heights’) to finally arrive in the valley that is in the land of Moab, at the top of the Pisgah (‘survey’).

Numbers 26:14

To the Plains of Moab

The progress of the people along the different places to the plains of Moab is a picture of the spiritual progress that must characterize us as Christians. They first come to Oboth, which means ‘cavities’. Then they move on to Iye-abarim, which means ‘ruins of passages’. This place is connected to “ruins”, “the wilderness” and “Moab” on the one hand, and “to the east”, where the sun rises on the other. It gives a clear picture of our passing through the wilderness of the world, where on the one hand we see the ruins in all parts of society, caused by sin, death and the flesh, and on the other hand we may look forward to the coming of the Lord Jesus as the “sun of righteousness” rising in the east (Malachi 4:2).

The next place is Wadi Zered. Zered which means ‘willow’. Here we are reminded of the grief that we also encounter in our lives. From there we go to Arnon, which may well mean ‘continuous flow’. It shows that in addition to the grief there is also comfort. The Arnon also forms the border between Moab and the Amorites. We live in an area where we are surrounded by enemies. How we defend ourselves there in the battle of faith – the people abide in the plains of Moab, and the Amorites must be defeated – is recorded in “the Book of the Wars of the LORD”.

Everything God wants to give us, we will only be able to take possession of through battle. God looks at this and keeps a record of it in a book. The name of the book shows that He describes our battle as His. He takes possession of the land through His people. It is His inheritance which He takes possession of in His saints (Ephesians 1:18c). He indicates the border of it.

After the Arnon the people come to Beer, which means ‘well’. Not only does God water us to quench our thirst, He also wants to refresh us abundantly. Some things are said about the well. First of all, that by command of the LORD the people are assembled there. Enjoying the water from the spring, a picture of the Word of God spoken under the guidance of the Holy Spirit, is something that especially takes place in the church. Meetings are opportunities for personal refreshment.

The second thing that is said is that it is water that He gives. Drinking of it will bring us to the enjoyment of eternal life (John 4:14). Through the Word we will discover more and more of the Spring Himself. The result, the third aspect, is that we come to worship and sing to the glory of Him from Whom everything comes forth (Romans 11:36). Here they sing for the second time in the wilderness after the exodus from Egypt. During the wilderness journey, there was no singing, there was only complaining. Another song was sung. However, this does not concern a song to the glory of God, but to the glory of the golden calf (Exodus 32:18).

The fourth aspect has to do with the way in which the water appears. The water that has flowed out of the rock has come from God, by pure grace. The water from the spring appears as a result of the efforts of the leaders of the people. This beautiful result shows the importance of the presence of ‘princes’ who dig wells. The ‘princes’ of God’s people are those who are aware of and live by the position given to them by God. They are concerned with the Word of God; they dig into it.

It is to be hoped that there will be more brothers who will occupy themselves with the Word of God, dig into it. It is also to be hoped that they will pass this on in the meetings of the church and that every proclamation of the Word will result in singing.

The “nobles of the people” dig the well “with the scepter [and] with their staffs”. It is not heavy work. In spiritual terms, nobles are believers who submit to God’s Word. The scepter speaks of this submission, a word that can also be translated as ‘legislator’. With the latter, we can remember that digging is done on the instructions of Moses, a picture of Christ. Both expressions say something about authority, and that rests with God and His Word. If we acknowledge the authority of God’s Word and act only in accordance with what God says in it, we will be abundantly refreshed.

When they arrive in Beer, there are no more complaints about lack of water. There the jubilation breaks out (cf. Isaiah 12:3). God is magnified because of His abundance of refreshment and blessing. There the leaders of the people are busy serving the people. There, the people acknowledge that they have a well at their disposal from which they can drink without restriction.

After Beer they travel to Mattanah (‘gift’) and then to Nahaliel (‘the inheritance of God’) and Bamoth (‘heights’) to finally arrive in the valley that is in the land of Moab, at the top of the Pisgah (‘survey’).

Numbers 26:15

To the Plains of Moab

The progress of the people along the different places to the plains of Moab is a picture of the spiritual progress that must characterize us as Christians. They first come to Oboth, which means ‘cavities’. Then they move on to Iye-abarim, which means ‘ruins of passages’. This place is connected to “ruins”, “the wilderness” and “Moab” on the one hand, and “to the east”, where the sun rises on the other. It gives a clear picture of our passing through the wilderness of the world, where on the one hand we see the ruins in all parts of society, caused by sin, death and the flesh, and on the other hand we may look forward to the coming of the Lord Jesus as the “sun of righteousness” rising in the east (Malachi 4:2).

The next place is Wadi Zered. Zered which means ‘willow’. Here we are reminded of the grief that we also encounter in our lives. From there we go to Arnon, which may well mean ‘continuous flow’. It shows that in addition to the grief there is also comfort. The Arnon also forms the border between Moab and the Amorites. We live in an area where we are surrounded by enemies. How we defend ourselves there in the battle of faith – the people abide in the plains of Moab, and the Amorites must be defeated – is recorded in “the Book of the Wars of the LORD”.

Everything God wants to give us, we will only be able to take possession of through battle. God looks at this and keeps a record of it in a book. The name of the book shows that He describes our battle as His. He takes possession of the land through His people. It is His inheritance which He takes possession of in His saints (Ephesians 1:18c). He indicates the border of it.

After the Arnon the people come to Beer, which means ‘well’. Not only does God water us to quench our thirst, He also wants to refresh us abundantly. Some things are said about the well. First of all, that by command of the LORD the people are assembled there. Enjoying the water from the spring, a picture of the Word of God spoken under the guidance of the Holy Spirit, is something that especially takes place in the church. Meetings are opportunities for personal refreshment.

The second thing that is said is that it is water that He gives. Drinking of it will bring us to the enjoyment of eternal life (John 4:14). Through the Word we will discover more and more of the Spring Himself. The result, the third aspect, is that we come to worship and sing to the glory of Him from Whom everything comes forth (Romans 11:36). Here they sing for the second time in the wilderness after the exodus from Egypt. During the wilderness journey, there was no singing, there was only complaining. Another song was sung. However, this does not concern a song to the glory of God, but to the glory of the golden calf (Exodus 32:18).

The fourth aspect has to do with the way in which the water appears. The water that has flowed out of the rock has come from God, by pure grace. The water from the spring appears as a result of the efforts of the leaders of the people. This beautiful result shows the importance of the presence of ‘princes’ who dig wells. The ‘princes’ of God’s people are those who are aware of and live by the position given to them by God. They are concerned with the Word of God; they dig into it.

It is to be hoped that there will be more brothers who will occupy themselves with the Word of God, dig into it. It is also to be hoped that they will pass this on in the meetings of the church and that every proclamation of the Word will result in singing.

The “nobles of the people” dig the well “with the scepter [and] with their staffs”. It is not heavy work. In spiritual terms, nobles are believers who submit to God’s Word. The scepter speaks of this submission, a word that can also be translated as ‘legislator’. With the latter, we can remember that digging is done on the instructions of Moses, a picture of Christ. Both expressions say something about authority, and that rests with God and His Word. If we acknowledge the authority of God’s Word and act only in accordance with what God says in it, we will be abundantly refreshed.

When they arrive in Beer, there are no more complaints about lack of water. There the jubilation breaks out (cf. Isaiah 12:3). God is magnified because of His abundance of refreshment and blessing. There the leaders of the people are busy serving the people. There, the people acknowledge that they have a well at their disposal from which they can drink without restriction.

After Beer they travel to Mattanah (‘gift’) and then to Nahaliel (‘the inheritance of God’) and Bamoth (‘heights’) to finally arrive in the valley that is in the land of Moab, at the top of the Pisgah (‘survey’).

Numbers 26:16

Fight Against Sihon

The third part of the book of Numbers begins with the battle against Sihon. Part 1 is Numbers 1-10:10, in which the preparation of the journey is described. Part 2 is Numbers 10:11-21:20, in which the journey itself is described. The third part, which contains the rest of the book, takes place in the plains of Moab. The spiritual meaning of the journey is that as we go through the world, we are discovered to ourselves and that we learn about the faithfulness of God through the high priest, for us the Lord Jesus. He wants us to learn to walk in the power of the Holy Spirit and no longer according to the flesh.

‘The plains of Moab’ also has a spiritual meaning. The special thing about the plains of Moab is that the people are no longer in the wilderness, but they are not yet in the land either. The Jordan has still not been crossed. Spiritually speaking, we are not yet seen as in the letter to the Ephesians, where we see how we are blessed with all the spiritual blessing in the heavenly places. That is the land for us. But we are not there yet. But we are also no longer in the wilderness. Spiritually, we have understood what the letter to the Romans teaches us: “Therefore there is now no condemnation for those who are in Christ Jesus.” We no longer walk according to the flesh, “but according to the Spirit” (Romans 8:1-4).

The area of the plains of Moab gives the picture of the Christian that we have in the letter to the Philippians. This Christian is still on earth, he has not yet gone through the Jordan, so to speak, but his whole heart goes out to heaven, to which he presses (Philippians 3:12). We learn this in the rest of the book of Numbers and the whole book of Deuteronomy. The heart of the people will be completely focused on the land they will soon enter, so that they will love to enter.

The first thing we encounter in the plains of Moab, is battle. The first enemies are Sihon and Og. So this is not yet the battle in the land. There are different types of battle: 1. In the wilderness there is a defensive battle that cannot be escaped. It is a battle where the people have to fight, but which the LORD takes for his account (Exodus 17:8; 16b). 2. In the land there is an attacking battle to conquer the land. 3. In the plains of Moab, it’s a battle they don’t seek and try to avoid, but they can’t escape it either. Then they also take possession of the cities of the Amorites, something that has never been the case in their battle in the wilderness.

The cities on the wilderness side of the Jordan are taken possession of. That is not yet the actual land, because that is on the other side of the Jordan. Later, two and a half tribes will ask for and receive their inheritance in this area. It turns out that they do not appreciate an inheritance in the land. Moses later blames them for this. Just as the land of Canaan speaks of the heavenly places and the spiritual blessings therein, so the territory on this side of the Jordan, the plains of Moab, speaks of the earthly blessings.

The blessing of the Christian consists of the spiritual blessings in the heavenly places and not the earthly blessings. To really enjoy the spiritual blessings, we first have to conquer the earthly ones. This means on the one hand that we can accept the earthly blessings gratefully from God’s hand. It also means, on the other hand, that we rule over it and not that we allow ourselves to be dominated by the earthly blessings. Only when we give the earthly blessings their true place, we can occupy ourselves with the heavenly.

Many Christians, and in fact professing Christianity as a whole, are like the two and a half tribes. They are satisfied with the earthly blessings in a way that they are not interested in the spiritual blessings and do not worry about them. They focus on the earthly as if the earth is their actual home. This also leads to political efforts to ensure a long and pleasant stay on earth.

This is not God’s purpose with earthly blessings. If that’s all, we don’t distinguish ourselves from the unbelievers who also (want to) have these blessings, without, by the way, thanking God for them or involving Him in them. God wants us, His children, to reach out to our real inheritance: the spiritual blessing in the heavenly places, which is the eternal life in Christ.

Sihon and Og are unbelievers. They represent people who possess blessings in the power of the flesh. With them there is no gratitude to God. The characteristic of Sihon is his honor, his fame. He did not conquer the land from the Ammonites for the glory of God, but for his own glory. This is expressed in the song by the poets of proverbs that Moses mentions here. Og uses the land for its own enjoyment. This is reflected in the only characteristic given of him: his giant bed (Deuteronomy 3:11).

In Sihon and Og we see the dangers that the earthly blessings have for us. If we do not keep the flesh in the place of death and walk through the Spirit, we will forget our actual spiritual blessings. The result is that we look for our own honor and pleasure that are connected to the earthly blessings.

After this digression about the spiritual meaning we return to the text. Israel has revived and rejuvenated at Beer. A people who are happy in the LORD is strong (Nehemiah 8:10b). Through the joy of the well they can successfully fight against enemies. But first they send messengers to Sihon, as they did to Edom (Numbers 20:14). Sihon reacts just like Edom. Unlike with Edom, Israel is now ordered to fight against the enemy and to take its land. Already in Genesis 15 God foretold the judgment of the Amorites, but it will only be carried out when their iniquity is full (Genesis 15:16). That moment has now arrived.

In Numbers 21:27-30, those who use proverbs are quoted to prove that this area first belonged to the Ammonites and was conquered by the Amorites. Some say they are poets of proverbs from Israel, others think they belong to the Amorites. In any case, it is a victory song. In the first case the Ammonites, and in the second case the Amorites are challenged to rebuild their conquered and fire-destroyed capital. The song sings of a total victory.

About Moab the “woe to you” is proclaimed. Chemosh, the main god of the Ammonites (Jeremiah 48:7) and of the Amorites (Judges 11:24), is a worthless god who is unable to protect the people who have taken him to be their god. The Ammonites were overpowered by the Amorites and the Amorites were destroyed by the Israelites.

If the area where Sihon reigns had belonged to the Ammonites, Israel would not have been allowed to take it. Now they are allowed to do so and they can even live there. Jephthah appears to be well aware of this historical data. He can later use this to refute the claim of the king of the Ammonites (Judges 11:13-23).

Numbers 26:17

Fight Against Sihon

The third part of the book of Numbers begins with the battle against Sihon. Part 1 is Numbers 1-10:10, in which the preparation of the journey is described. Part 2 is Numbers 10:11-21:20, in which the journey itself is described. The third part, which contains the rest of the book, takes place in the plains of Moab. The spiritual meaning of the journey is that as we go through the world, we are discovered to ourselves and that we learn about the faithfulness of God through the high priest, for us the Lord Jesus. He wants us to learn to walk in the power of the Holy Spirit and no longer according to the flesh.

‘The plains of Moab’ also has a spiritual meaning. The special thing about the plains of Moab is that the people are no longer in the wilderness, but they are not yet in the land either. The Jordan has still not been crossed. Spiritually speaking, we are not yet seen as in the letter to the Ephesians, where we see how we are blessed with all the spiritual blessing in the heavenly places. That is the land for us. But we are not there yet. But we are also no longer in the wilderness. Spiritually, we have understood what the letter to the Romans teaches us: “Therefore there is now no condemnation for those who are in Christ Jesus.” We no longer walk according to the flesh, “but according to the Spirit” (Romans 8:1-4).

The area of the plains of Moab gives the picture of the Christian that we have in the letter to the Philippians. This Christian is still on earth, he has not yet gone through the Jordan, so to speak, but his whole heart goes out to heaven, to which he presses (Philippians 3:12). We learn this in the rest of the book of Numbers and the whole book of Deuteronomy. The heart of the people will be completely focused on the land they will soon enter, so that they will love to enter.

The first thing we encounter in the plains of Moab, is battle. The first enemies are Sihon and Og. So this is not yet the battle in the land. There are different types of battle: 1. In the wilderness there is a defensive battle that cannot be escaped. It is a battle where the people have to fight, but which the LORD takes for his account (Exodus 17:8; 16b). 2. In the land there is an attacking battle to conquer the land. 3. In the plains of Moab, it’s a battle they don’t seek and try to avoid, but they can’t escape it either. Then they also take possession of the cities of the Amorites, something that has never been the case in their battle in the wilderness.

The cities on the wilderness side of the Jordan are taken possession of. That is not yet the actual land, because that is on the other side of the Jordan. Later, two and a half tribes will ask for and receive their inheritance in this area. It turns out that they do not appreciate an inheritance in the land. Moses later blames them for this. Just as the land of Canaan speaks of the heavenly places and the spiritual blessings therein, so the territory on this side of the Jordan, the plains of Moab, speaks of the earthly blessings.

The blessing of the Christian consists of the spiritual blessings in the heavenly places and not the earthly blessings. To really enjoy the spiritual blessings, we first have to conquer the earthly ones. This means on the one hand that we can accept the earthly blessings gratefully from God’s hand. It also means, on the other hand, that we rule over it and not that we allow ourselves to be dominated by the earthly blessings. Only when we give the earthly blessings their true place, we can occupy ourselves with the heavenly.

Many Christians, and in fact professing Christianity as a whole, are like the two and a half tribes. They are satisfied with the earthly blessings in a way that they are not interested in the spiritual blessings and do not worry about them. They focus on the earthly as if the earth is their actual home. This also leads to political efforts to ensure a long and pleasant stay on earth.

This is not God’s purpose with earthly blessings. If that’s all, we don’t distinguish ourselves from the unbelievers who also (want to) have these blessings, without, by the way, thanking God for them or involving Him in them. God wants us, His children, to reach out to our real inheritance: the spiritual blessing in the heavenly places, which is the eternal life in Christ.

Sihon and Og are unbelievers. They represent people who possess blessings in the power of the flesh. With them there is no gratitude to God. The characteristic of Sihon is his honor, his fame. He did not conquer the land from the Ammonites for the glory of God, but for his own glory. This is expressed in the song by the poets of proverbs that Moses mentions here. Og uses the land for its own enjoyment. This is reflected in the only characteristic given of him: his giant bed (Deuteronomy 3:11).

In Sihon and Og we see the dangers that the earthly blessings have for us. If we do not keep the flesh in the place of death and walk through the Spirit, we will forget our actual spiritual blessings. The result is that we look for our own honor and pleasure that are connected to the earthly blessings.

After this digression about the spiritual meaning we return to the text. Israel has revived and rejuvenated at Beer. A people who are happy in the LORD is strong (Nehemiah 8:10b). Through the joy of the well they can successfully fight against enemies. But first they send messengers to Sihon, as they did to Edom (Numbers 20:14). Sihon reacts just like Edom. Unlike with Edom, Israel is now ordered to fight against the enemy and to take its land. Already in Genesis 15 God foretold the judgment of the Amorites, but it will only be carried out when their iniquity is full (Genesis 15:16). That moment has now arrived.

In Numbers 21:27-30, those who use proverbs are quoted to prove that this area first belonged to the Ammonites and was conquered by the Amorites. Some say they are poets of proverbs from Israel, others think they belong to the Amorites. In any case, it is a victory song. In the first case the Ammonites, and in the second case the Amorites are challenged to rebuild their conquered and fire-destroyed capital. The song sings of a total victory.

About Moab the “woe to you” is proclaimed. Chemosh, the main god of the Ammonites (Jeremiah 48:7) and of the Amorites (Judges 11:24), is a worthless god who is unable to protect the people who have taken him to be their god. The Ammonites were overpowered by the Amorites and the Amorites were destroyed by the Israelites.

If the area where Sihon reigns had belonged to the Ammonites, Israel would not have been allowed to take it. Now they are allowed to do so and they can even live there. Jephthah appears to be well aware of this historical data. He can later use this to refute the claim of the king of the Ammonites (Judges 11:13-23).

Numbers 26:18

Fight Against Sihon

The third part of the book of Numbers begins with the battle against Sihon. Part 1 is Numbers 1-10:10, in which the preparation of the journey is described. Part 2 is Numbers 10:11-21:20, in which the journey itself is described. The third part, which contains the rest of the book, takes place in the plains of Moab. The spiritual meaning of the journey is that as we go through the world, we are discovered to ourselves and that we learn about the faithfulness of God through the high priest, for us the Lord Jesus. He wants us to learn to walk in the power of the Holy Spirit and no longer according to the flesh.

‘The plains of Moab’ also has a spiritual meaning. The special thing about the plains of Moab is that the people are no longer in the wilderness, but they are not yet in the land either. The Jordan has still not been crossed. Spiritually speaking, we are not yet seen as in the letter to the Ephesians, where we see how we are blessed with all the spiritual blessing in the heavenly places. That is the land for us. But we are not there yet. But we are also no longer in the wilderness. Spiritually, we have understood what the letter to the Romans teaches us: “Therefore there is now no condemnation for those who are in Christ Jesus.” We no longer walk according to the flesh, “but according to the Spirit” (Romans 8:1-4).

The area of the plains of Moab gives the picture of the Christian that we have in the letter to the Philippians. This Christian is still on earth, he has not yet gone through the Jordan, so to speak, but his whole heart goes out to heaven, to which he presses (Philippians 3:12). We learn this in the rest of the book of Numbers and the whole book of Deuteronomy. The heart of the people will be completely focused on the land they will soon enter, so that they will love to enter.

The first thing we encounter in the plains of Moab, is battle. The first enemies are Sihon and Og. So this is not yet the battle in the land. There are different types of battle: 1. In the wilderness there is a defensive battle that cannot be escaped. It is a battle where the people have to fight, but which the LORD takes for his account (Exodus 17:8; 16b). 2. In the land there is an attacking battle to conquer the land. 3. In the plains of Moab, it’s a battle they don’t seek and try to avoid, but they can’t escape it either. Then they also take possession of the cities of the Amorites, something that has never been the case in their battle in the wilderness.

The cities on the wilderness side of the Jordan are taken possession of. That is not yet the actual land, because that is on the other side of the Jordan. Later, two and a half tribes will ask for and receive their inheritance in this area. It turns out that they do not appreciate an inheritance in the land. Moses later blames them for this. Just as the land of Canaan speaks of the heavenly places and the spiritual blessings therein, so the territory on this side of the Jordan, the plains of Moab, speaks of the earthly blessings.

The blessing of the Christian consists of the spiritual blessings in the heavenly places and not the earthly blessings. To really enjoy the spiritual blessings, we first have to conquer the earthly ones. This means on the one hand that we can accept the earthly blessings gratefully from God’s hand. It also means, on the other hand, that we rule over it and not that we allow ourselves to be dominated by the earthly blessings. Only when we give the earthly blessings their true place, we can occupy ourselves with the heavenly.

Many Christians, and in fact professing Christianity as a whole, are like the two and a half tribes. They are satisfied with the earthly blessings in a way that they are not interested in the spiritual blessings and do not worry about them. They focus on the earthly as if the earth is their actual home. This also leads to political efforts to ensure a long and pleasant stay on earth.

This is not God’s purpose with earthly blessings. If that’s all, we don’t distinguish ourselves from the unbelievers who also (want to) have these blessings, without, by the way, thanking God for them or involving Him in them. God wants us, His children, to reach out to our real inheritance: the spiritual blessing in the heavenly places, which is the eternal life in Christ.

Sihon and Og are unbelievers. They represent people who possess blessings in the power of the flesh. With them there is no gratitude to God. The characteristic of Sihon is his honor, his fame. He did not conquer the land from the Ammonites for the glory of God, but for his own glory. This is expressed in the song by the poets of proverbs that Moses mentions here. Og uses the land for its own enjoyment. This is reflected in the only characteristic given of him: his giant bed (Deuteronomy 3:11).

In Sihon and Og we see the dangers that the earthly blessings have for us. If we do not keep the flesh in the place of death and walk through the Spirit, we will forget our actual spiritual blessings. The result is that we look for our own honor and pleasure that are connected to the earthly blessings.

After this digression about the spiritual meaning we return to the text. Israel has revived and rejuvenated at Beer. A people who are happy in the LORD is strong (Nehemiah 8:10b). Through the joy of the well they can successfully fight against enemies. But first they send messengers to Sihon, as they did to Edom (Numbers 20:14). Sihon reacts just like Edom. Unlike with Edom, Israel is now ordered to fight against the enemy and to take its land. Already in Genesis 15 God foretold the judgment of the Amorites, but it will only be carried out when their iniquity is full (Genesis 15:16). That moment has now arrived.

In Numbers 21:27-30, those who use proverbs are quoted to prove that this area first belonged to the Ammonites and was conquered by the Amorites. Some say they are poets of proverbs from Israel, others think they belong to the Amorites. In any case, it is a victory song. In the first case the Ammonites, and in the second case the Amorites are challenged to rebuild their conquered and fire-destroyed capital. The song sings of a total victory.

About Moab the “woe to you” is proclaimed. Chemosh, the main god of the Ammonites (Jeremiah 48:7) and of the Amorites (Judges 11:24), is a worthless god who is unable to protect the people who have taken him to be their god. The Ammonites were overpowered by the Amorites and the Amorites were destroyed by the Israelites.

If the area where Sihon reigns had belonged to the Ammonites, Israel would not have been allowed to take it. Now they are allowed to do so and they can even live there. Jephthah appears to be well aware of this historical data. He can later use this to refute the claim of the king of the Ammonites (Judges 11:13-23).

Numbers 26:19

Fight Against Sihon

The third part of the book of Numbers begins with the battle against Sihon. Part 1 is Numbers 1-10:10, in which the preparation of the journey is described. Part 2 is Numbers 10:11-21:20, in which the journey itself is described. The third part, which contains the rest of the book, takes place in the plains of Moab. The spiritual meaning of the journey is that as we go through the world, we are discovered to ourselves and that we learn about the faithfulness of God through the high priest, for us the Lord Jesus. He wants us to learn to walk in the power of the Holy Spirit and no longer according to the flesh.

‘The plains of Moab’ also has a spiritual meaning. The special thing about the plains of Moab is that the people are no longer in the wilderness, but they are not yet in the land either. The Jordan has still not been crossed. Spiritually speaking, we are not yet seen as in the letter to the Ephesians, where we see how we are blessed with all the spiritual blessing in the heavenly places. That is the land for us. But we are not there yet. But we are also no longer in the wilderness. Spiritually, we have understood what the letter to the Romans teaches us: “Therefore there is now no condemnation for those who are in Christ Jesus.” We no longer walk according to the flesh, “but according to the Spirit” (Romans 8:1-4).

The area of the plains of Moab gives the picture of the Christian that we have in the letter to the Philippians. This Christian is still on earth, he has not yet gone through the Jordan, so to speak, but his whole heart goes out to heaven, to which he presses (Philippians 3:12). We learn this in the rest of the book of Numbers and the whole book of Deuteronomy. The heart of the people will be completely focused on the land they will soon enter, so that they will love to enter.

The first thing we encounter in the plains of Moab, is battle. The first enemies are Sihon and Og. So this is not yet the battle in the land. There are different types of battle: 1. In the wilderness there is a defensive battle that cannot be escaped. It is a battle where the people have to fight, but which the LORD takes for his account (Exodus 17:8; 16b). 2. In the land there is an attacking battle to conquer the land. 3. In the plains of Moab, it’s a battle they don’t seek and try to avoid, but they can’t escape it either. Then they also take possession of the cities of the Amorites, something that has never been the case in their battle in the wilderness.

The cities on the wilderness side of the Jordan are taken possession of. That is not yet the actual land, because that is on the other side of the Jordan. Later, two and a half tribes will ask for and receive their inheritance in this area. It turns out that they do not appreciate an inheritance in the land. Moses later blames them for this. Just as the land of Canaan speaks of the heavenly places and the spiritual blessings therein, so the territory on this side of the Jordan, the plains of Moab, speaks of the earthly blessings.

The blessing of the Christian consists of the spiritual blessings in the heavenly places and not the earthly blessings. To really enjoy the spiritual blessings, we first have to conquer the earthly ones. This means on the one hand that we can accept the earthly blessings gratefully from God’s hand. It also means, on the other hand, that we rule over it and not that we allow ourselves to be dominated by the earthly blessings. Only when we give the earthly blessings their true place, we can occupy ourselves with the heavenly.

Many Christians, and in fact professing Christianity as a whole, are like the two and a half tribes. They are satisfied with the earthly blessings in a way that they are not interested in the spiritual blessings and do not worry about them. They focus on the earthly as if the earth is their actual home. This also leads to political efforts to ensure a long and pleasant stay on earth.

This is not God’s purpose with earthly blessings. If that’s all, we don’t distinguish ourselves from the unbelievers who also (want to) have these blessings, without, by the way, thanking God for them or involving Him in them. God wants us, His children, to reach out to our real inheritance: the spiritual blessing in the heavenly places, which is the eternal life in Christ.

Sihon and Og are unbelievers. They represent people who possess blessings in the power of the flesh. With them there is no gratitude to God. The characteristic of Sihon is his honor, his fame. He did not conquer the land from the Ammonites for the glory of God, but for his own glory. This is expressed in the song by the poets of proverbs that Moses mentions here. Og uses the land for its own enjoyment. This is reflected in the only characteristic given of him: his giant bed (Deuteronomy 3:11).

In Sihon and Og we see the dangers that the earthly blessings have for us. If we do not keep the flesh in the place of death and walk through the Spirit, we will forget our actual spiritual blessings. The result is that we look for our own honor and pleasure that are connected to the earthly blessings.

After this digression about the spiritual meaning we return to the text. Israel has revived and rejuvenated at Beer. A people who are happy in the LORD is strong (Nehemiah 8:10b). Through the joy of the well they can successfully fight against enemies. But first they send messengers to Sihon, as they did to Edom (Numbers 20:14). Sihon reacts just like Edom. Unlike with Edom, Israel is now ordered to fight against the enemy and to take its land. Already in Genesis 15 God foretold the judgment of the Amorites, but it will only be carried out when their iniquity is full (Genesis 15:16). That moment has now arrived.

In Numbers 21:27-30, those who use proverbs are quoted to prove that this area first belonged to the Ammonites and was conquered by the Amorites. Some say they are poets of proverbs from Israel, others think they belong to the Amorites. In any case, it is a victory song. In the first case the Ammonites, and in the second case the Amorites are challenged to rebuild their conquered and fire-destroyed capital. The song sings of a total victory.

About Moab the “woe to you” is proclaimed. Chemosh, the main god of the Ammonites (Jeremiah 48:7) and of the Amorites (Judges 11:24), is a worthless god who is unable to protect the people who have taken him to be their god. The Ammonites were overpowered by the Amorites and the Amorites were destroyed by the Israelites.

If the area where Sihon reigns had belonged to the Ammonites, Israel would not have been allowed to take it. Now they are allowed to do so and they can even live there. Jephthah appears to be well aware of this historical data. He can later use this to refute the claim of the king of the Ammonites (Judges 11:13-23).

Numbers 26:20

Fight Against Sihon

The third part of the book of Numbers begins with the battle against Sihon. Part 1 is Numbers 1-10:10, in which the preparation of the journey is described. Part 2 is Numbers 10:11-21:20, in which the journey itself is described. The third part, which contains the rest of the book, takes place in the plains of Moab. The spiritual meaning of the journey is that as we go through the world, we are discovered to ourselves and that we learn about the faithfulness of God through the high priest, for us the Lord Jesus. He wants us to learn to walk in the power of the Holy Spirit and no longer according to the flesh.

‘The plains of Moab’ also has a spiritual meaning. The special thing about the plains of Moab is that the people are no longer in the wilderness, but they are not yet in the land either. The Jordan has still not been crossed. Spiritually speaking, we are not yet seen as in the letter to the Ephesians, where we see how we are blessed with all the spiritual blessing in the heavenly places. That is the land for us. But we are not there yet. But we are also no longer in the wilderness. Spiritually, we have understood what the letter to the Romans teaches us: “Therefore there is now no condemnation for those who are in Christ Jesus.” We no longer walk according to the flesh, “but according to the Spirit” (Romans 8:1-4).

The area of the plains of Moab gives the picture of the Christian that we have in the letter to the Philippians. This Christian is still on earth, he has not yet gone through the Jordan, so to speak, but his whole heart goes out to heaven, to which he presses (Philippians 3:12). We learn this in the rest of the book of Numbers and the whole book of Deuteronomy. The heart of the people will be completely focused on the land they will soon enter, so that they will love to enter.

The first thing we encounter in the plains of Moab, is battle. The first enemies are Sihon and Og. So this is not yet the battle in the land. There are different types of battle: 1. In the wilderness there is a defensive battle that cannot be escaped. It is a battle where the people have to fight, but which the LORD takes for his account (Exodus 17:8; 16b). 2. In the land there is an attacking battle to conquer the land. 3. In the plains of Moab, it’s a battle they don’t seek and try to avoid, but they can’t escape it either. Then they also take possession of the cities of the Amorites, something that has never been the case in their battle in the wilderness.

The cities on the wilderness side of the Jordan are taken possession of. That is not yet the actual land, because that is on the other side of the Jordan. Later, two and a half tribes will ask for and receive their inheritance in this area. It turns out that they do not appreciate an inheritance in the land. Moses later blames them for this. Just as the land of Canaan speaks of the heavenly places and the spiritual blessings therein, so the territory on this side of the Jordan, the plains of Moab, speaks of the earthly blessings.

The blessing of the Christian consists of the spiritual blessings in the heavenly places and not the earthly blessings. To really enjoy the spiritual blessings, we first have to conquer the earthly ones. This means on the one hand that we can accept the earthly blessings gratefully from God’s hand. It also means, on the other hand, that we rule over it and not that we allow ourselves to be dominated by the earthly blessings. Only when we give the earthly blessings their true place, we can occupy ourselves with the heavenly.

Many Christians, and in fact professing Christianity as a whole, are like the two and a half tribes. They are satisfied with the earthly blessings in a way that they are not interested in the spiritual blessings and do not worry about them. They focus on the earthly as if the earth is their actual home. This also leads to political efforts to ensure a long and pleasant stay on earth.

This is not God’s purpose with earthly blessings. If that’s all, we don’t distinguish ourselves from the unbelievers who also (want to) have these blessings, without, by the way, thanking God for them or involving Him in them. God wants us, His children, to reach out to our real inheritance: the spiritual blessing in the heavenly places, which is the eternal life in Christ.

Sihon and Og are unbelievers. They represent people who possess blessings in the power of the flesh. With them there is no gratitude to God. The characteristic of Sihon is his honor, his fame. He did not conquer the land from the Ammonites for the glory of God, but for his own glory. This is expressed in the song by the poets of proverbs that Moses mentions here. Og uses the land for its own enjoyment. This is reflected in the only characteristic given of him: his giant bed (Deuteronomy 3:11).

In Sihon and Og we see the dangers that the earthly blessings have for us. If we do not keep the flesh in the place of death and walk through the Spirit, we will forget our actual spiritual blessings. The result is that we look for our own honor and pleasure that are connected to the earthly blessings.

After this digression about the spiritual meaning we return to the text. Israel has revived and rejuvenated at Beer. A people who are happy in the LORD is strong (Nehemiah 8:10b). Through the joy of the well they can successfully fight against enemies. But first they send messengers to Sihon, as they did to Edom (Numbers 20:14). Sihon reacts just like Edom. Unlike with Edom, Israel is now ordered to fight against the enemy and to take its land. Already in Genesis 15 God foretold the judgment of the Amorites, but it will only be carried out when their iniquity is full (Genesis 15:16). That moment has now arrived.

In Numbers 21:27-30, those who use proverbs are quoted to prove that this area first belonged to the Ammonites and was conquered by the Amorites. Some say they are poets of proverbs from Israel, others think they belong to the Amorites. In any case, it is a victory song. In the first case the Ammonites, and in the second case the Amorites are challenged to rebuild their conquered and fire-destroyed capital. The song sings of a total victory.

About Moab the “woe to you” is proclaimed. Chemosh, the main god of the Ammonites (Jeremiah 48:7) and of the Amorites (Judges 11:24), is a worthless god who is unable to protect the people who have taken him to be their god. The Ammonites were overpowered by the Amorites and the Amorites were destroyed by the Israelites.

If the area where Sihon reigns had belonged to the Ammonites, Israel would not have been allowed to take it. Now they are allowed to do so and they can even live there. Jephthah appears to be well aware of this historical data. He can later use this to refute the claim of the king of the Ammonites (Judges 11:13-23).

Numbers 26:21

Fight Against Sihon

The third part of the book of Numbers begins with the battle against Sihon. Part 1 is Numbers 1-10:10, in which the preparation of the journey is described. Part 2 is Numbers 10:11-21:20, in which the journey itself is described. The third part, which contains the rest of the book, takes place in the plains of Moab. The spiritual meaning of the journey is that as we go through the world, we are discovered to ourselves and that we learn about the faithfulness of God through the high priest, for us the Lord Jesus. He wants us to learn to walk in the power of the Holy Spirit and no longer according to the flesh.

‘The plains of Moab’ also has a spiritual meaning. The special thing about the plains of Moab is that the people are no longer in the wilderness, but they are not yet in the land either. The Jordan has still not been crossed. Spiritually speaking, we are not yet seen as in the letter to the Ephesians, where we see how we are blessed with all the spiritual blessing in the heavenly places. That is the land for us. But we are not there yet. But we are also no longer in the wilderness. Spiritually, we have understood what the letter to the Romans teaches us: “Therefore there is now no condemnation for those who are in Christ Jesus.” We no longer walk according to the flesh, “but according to the Spirit” (Romans 8:1-4).

The area of the plains of Moab gives the picture of the Christian that we have in the letter to the Philippians. This Christian is still on earth, he has not yet gone through the Jordan, so to speak, but his whole heart goes out to heaven, to which he presses (Philippians 3:12). We learn this in the rest of the book of Numbers and the whole book of Deuteronomy. The heart of the people will be completely focused on the land they will soon enter, so that they will love to enter.

The first thing we encounter in the plains of Moab, is battle. The first enemies are Sihon and Og. So this is not yet the battle in the land. There are different types of battle: 1. In the wilderness there is a defensive battle that cannot be escaped. It is a battle where the people have to fight, but which the LORD takes for his account (Exodus 17:8; 16b). 2. In the land there is an attacking battle to conquer the land. 3. In the plains of Moab, it’s a battle they don’t seek and try to avoid, but they can’t escape it either. Then they also take possession of the cities of the Amorites, something that has never been the case in their battle in the wilderness.

The cities on the wilderness side of the Jordan are taken possession of. That is not yet the actual land, because that is on the other side of the Jordan. Later, two and a half tribes will ask for and receive their inheritance in this area. It turns out that they do not appreciate an inheritance in the land. Moses later blames them for this. Just as the land of Canaan speaks of the heavenly places and the spiritual blessings therein, so the territory on this side of the Jordan, the plains of Moab, speaks of the earthly blessings.

The blessing of the Christian consists of the spiritual blessings in the heavenly places and not the earthly blessings. To really enjoy the spiritual blessings, we first have to conquer the earthly ones. This means on the one hand that we can accept the earthly blessings gratefully from God’s hand. It also means, on the other hand, that we rule over it and not that we allow ourselves to be dominated by the earthly blessings. Only when we give the earthly blessings their true place, we can occupy ourselves with the heavenly.

Many Christians, and in fact professing Christianity as a whole, are like the two and a half tribes. They are satisfied with the earthly blessings in a way that they are not interested in the spiritual blessings and do not worry about them. They focus on the earthly as if the earth is their actual home. This also leads to political efforts to ensure a long and pleasant stay on earth.

This is not God’s purpose with earthly blessings. If that’s all, we don’t distinguish ourselves from the unbelievers who also (want to) have these blessings, without, by the way, thanking God for them or involving Him in them. God wants us, His children, to reach out to our real inheritance: the spiritual blessing in the heavenly places, which is the eternal life in Christ.

Sihon and Og are unbelievers. They represent people who possess blessings in the power of the flesh. With them there is no gratitude to God. The characteristic of Sihon is his honor, his fame. He did not conquer the land from the Ammonites for the glory of God, but for his own glory. This is expressed in the song by the poets of proverbs that Moses mentions here. Og uses the land for its own enjoyment. This is reflected in the only characteristic given of him: his giant bed (Deuteronomy 3:11).

In Sihon and Og we see the dangers that the earthly blessings have for us. If we do not keep the flesh in the place of death and walk through the Spirit, we will forget our actual spiritual blessings. The result is that we look for our own honor and pleasure that are connected to the earthly blessings.

After this digression about the spiritual meaning we return to the text. Israel has revived and rejuvenated at Beer. A people who are happy in the LORD is strong (Nehemiah 8:10b). Through the joy of the well they can successfully fight against enemies. But first they send messengers to Sihon, as they did to Edom (Numbers 20:14). Sihon reacts just like Edom. Unlike with Edom, Israel is now ordered to fight against the enemy and to take its land. Already in Genesis 15 God foretold the judgment of the Amorites, but it will only be carried out when their iniquity is full (Genesis 15:16). That moment has now arrived.

In Numbers 21:27-30, those who use proverbs are quoted to prove that this area first belonged to the Ammonites and was conquered by the Amorites. Some say they are poets of proverbs from Israel, others think they belong to the Amorites. In any case, it is a victory song. In the first case the Ammonites, and in the second case the Amorites are challenged to rebuild their conquered and fire-destroyed capital. The song sings of a total victory.

About Moab the “woe to you” is proclaimed. Chemosh, the main god of the Ammonites (Jeremiah 48:7) and of the Amorites (Judges 11:24), is a worthless god who is unable to protect the people who have taken him to be their god. The Ammonites were overpowered by the Amorites and the Amorites were destroyed by the Israelites.

If the area where Sihon reigns had belonged to the Ammonites, Israel would not have been allowed to take it. Now they are allowed to do so and they can even live there. Jephthah appears to be well aware of this historical data. He can later use this to refute the claim of the king of the Ammonites (Judges 11:13-23).

Numbers 26:22

Fight Against Sihon

The third part of the book of Numbers begins with the battle against Sihon. Part 1 is Numbers 1-10:10, in which the preparation of the journey is described. Part 2 is Numbers 10:11-21:20, in which the journey itself is described. The third part, which contains the rest of the book, takes place in the plains of Moab. The spiritual meaning of the journey is that as we go through the world, we are discovered to ourselves and that we learn about the faithfulness of God through the high priest, for us the Lord Jesus. He wants us to learn to walk in the power of the Holy Spirit and no longer according to the flesh.

‘The plains of Moab’ also has a spiritual meaning. The special thing about the plains of Moab is that the people are no longer in the wilderness, but they are not yet in the land either. The Jordan has still not been crossed. Spiritually speaking, we are not yet seen as in the letter to the Ephesians, where we see how we are blessed with all the spiritual blessing in the heavenly places. That is the land for us. But we are not there yet. But we are also no longer in the wilderness. Spiritually, we have understood what the letter to the Romans teaches us: “Therefore there is now no condemnation for those who are in Christ Jesus.” We no longer walk according to the flesh, “but according to the Spirit” (Romans 8:1-4).

The area of the plains of Moab gives the picture of the Christian that we have in the letter to the Philippians. This Christian is still on earth, he has not yet gone through the Jordan, so to speak, but his whole heart goes out to heaven, to which he presses (Philippians 3:12). We learn this in the rest of the book of Numbers and the whole book of Deuteronomy. The heart of the people will be completely focused on the land they will soon enter, so that they will love to enter.

The first thing we encounter in the plains of Moab, is battle. The first enemies are Sihon and Og. So this is not yet the battle in the land. There are different types of battle: 1. In the wilderness there is a defensive battle that cannot be escaped. It is a battle where the people have to fight, but which the LORD takes for his account (Exodus 17:8; 16b). 2. In the land there is an attacking battle to conquer the land. 3. In the plains of Moab, it’s a battle they don’t seek and try to avoid, but they can’t escape it either. Then they also take possession of the cities of the Amorites, something that has never been the case in their battle in the wilderness.

The cities on the wilderness side of the Jordan are taken possession of. That is not yet the actual land, because that is on the other side of the Jordan. Later, two and a half tribes will ask for and receive their inheritance in this area. It turns out that they do not appreciate an inheritance in the land. Moses later blames them for this. Just as the land of Canaan speaks of the heavenly places and the spiritual blessings therein, so the territory on this side of the Jordan, the plains of Moab, speaks of the earthly blessings.

The blessing of the Christian consists of the spiritual blessings in the heavenly places and not the earthly blessings. To really enjoy the spiritual blessings, we first have to conquer the earthly ones. This means on the one hand that we can accept the earthly blessings gratefully from God’s hand. It also means, on the other hand, that we rule over it and not that we allow ourselves to be dominated by the earthly blessings. Only when we give the earthly blessings their true place, we can occupy ourselves with the heavenly.

Many Christians, and in fact professing Christianity as a whole, are like the two and a half tribes. They are satisfied with the earthly blessings in a way that they are not interested in the spiritual blessings and do not worry about them. They focus on the earthly as if the earth is their actual home. This also leads to political efforts to ensure a long and pleasant stay on earth.

This is not God’s purpose with earthly blessings. If that’s all, we don’t distinguish ourselves from the unbelievers who also (want to) have these blessings, without, by the way, thanking God for them or involving Him in them. God wants us, His children, to reach out to our real inheritance: the spiritual blessing in the heavenly places, which is the eternal life in Christ.

Sihon and Og are unbelievers. They represent people who possess blessings in the power of the flesh. With them there is no gratitude to God. The characteristic of Sihon is his honor, his fame. He did not conquer the land from the Ammonites for the glory of God, but for his own glory. This is expressed in the song by the poets of proverbs that Moses mentions here. Og uses the land for its own enjoyment. This is reflected in the only characteristic given of him: his giant bed (Deuteronomy 3:11).

In Sihon and Og we see the dangers that the earthly blessings have for us. If we do not keep the flesh in the place of death and walk through the Spirit, we will forget our actual spiritual blessings. The result is that we look for our own honor and pleasure that are connected to the earthly blessings.

After this digression about the spiritual meaning we return to the text. Israel has revived and rejuvenated at Beer. A people who are happy in the LORD is strong (Nehemiah 8:10b). Through the joy of the well they can successfully fight against enemies. But first they send messengers to Sihon, as they did to Edom (Numbers 20:14). Sihon reacts just like Edom. Unlike with Edom, Israel is now ordered to fight against the enemy and to take its land. Already in Genesis 15 God foretold the judgment of the Amorites, but it will only be carried out when their iniquity is full (Genesis 15:16). That moment has now arrived.

In Numbers 21:27-30, those who use proverbs are quoted to prove that this area first belonged to the Ammonites and was conquered by the Amorites. Some say they are poets of proverbs from Israel, others think they belong to the Amorites. In any case, it is a victory song. In the first case the Ammonites, and in the second case the Amorites are challenged to rebuild their conquered and fire-destroyed capital. The song sings of a total victory.

About Moab the “woe to you” is proclaimed. Chemosh, the main god of the Ammonites (Jeremiah 48:7) and of the Amorites (Judges 11:24), is a worthless god who is unable to protect the people who have taken him to be their god. The Ammonites were overpowered by the Amorites and the Amorites were destroyed by the Israelites.

If the area where Sihon reigns had belonged to the Ammonites, Israel would not have been allowed to take it. Now they are allowed to do so and they can even live there. Jephthah appears to be well aware of this historical data. He can later use this to refute the claim of the king of the Ammonites (Judges 11:13-23).

Numbers 26:23

Fight Against Sihon

The third part of the book of Numbers begins with the battle against Sihon. Part 1 is Numbers 1-10:10, in which the preparation of the journey is described. Part 2 is Numbers 10:11-21:20, in which the journey itself is described. The third part, which contains the rest of the book, takes place in the plains of Moab. The spiritual meaning of the journey is that as we go through the world, we are discovered to ourselves and that we learn about the faithfulness of God through the high priest, for us the Lord Jesus. He wants us to learn to walk in the power of the Holy Spirit and no longer according to the flesh.

‘The plains of Moab’ also has a spiritual meaning. The special thing about the plains of Moab is that the people are no longer in the wilderness, but they are not yet in the land either. The Jordan has still not been crossed. Spiritually speaking, we are not yet seen as in the letter to the Ephesians, where we see how we are blessed with all the spiritual blessing in the heavenly places. That is the land for us. But we are not there yet. But we are also no longer in the wilderness. Spiritually, we have understood what the letter to the Romans teaches us: “Therefore there is now no condemnation for those who are in Christ Jesus.” We no longer walk according to the flesh, “but according to the Spirit” (Romans 8:1-4).

The area of the plains of Moab gives the picture of the Christian that we have in the letter to the Philippians. This Christian is still on earth, he has not yet gone through the Jordan, so to speak, but his whole heart goes out to heaven, to which he presses (Philippians 3:12). We learn this in the rest of the book of Numbers and the whole book of Deuteronomy. The heart of the people will be completely focused on the land they will soon enter, so that they will love to enter.

The first thing we encounter in the plains of Moab, is battle. The first enemies are Sihon and Og. So this is not yet the battle in the land. There are different types of battle: 1. In the wilderness there is a defensive battle that cannot be escaped. It is a battle where the people have to fight, but which the LORD takes for his account (Exodus 17:8; 16b). 2. In the land there is an attacking battle to conquer the land. 3. In the plains of Moab, it’s a battle they don’t seek and try to avoid, but they can’t escape it either. Then they also take possession of the cities of the Amorites, something that has never been the case in their battle in the wilderness.

The cities on the wilderness side of the Jordan are taken possession of. That is not yet the actual land, because that is on the other side of the Jordan. Later, two and a half tribes will ask for and receive their inheritance in this area. It turns out that they do not appreciate an inheritance in the land. Moses later blames them for this. Just as the land of Canaan speaks of the heavenly places and the spiritual blessings therein, so the territory on this side of the Jordan, the plains of Moab, speaks of the earthly blessings.

The blessing of the Christian consists of the spiritual blessings in the heavenly places and not the earthly blessings. To really enjoy the spiritual blessings, we first have to conquer the earthly ones. This means on the one hand that we can accept the earthly blessings gratefully from God’s hand. It also means, on the other hand, that we rule over it and not that we allow ourselves to be dominated by the earthly blessings. Only when we give the earthly blessings their true place, we can occupy ourselves with the heavenly.

Many Christians, and in fact professing Christianity as a whole, are like the two and a half tribes. They are satisfied with the earthly blessings in a way that they are not interested in the spiritual blessings and do not worry about them. They focus on the earthly as if the earth is their actual home. This also leads to political efforts to ensure a long and pleasant stay on earth.

This is not God’s purpose with earthly blessings. If that’s all, we don’t distinguish ourselves from the unbelievers who also (want to) have these blessings, without, by the way, thanking God for them or involving Him in them. God wants us, His children, to reach out to our real inheritance: the spiritual blessing in the heavenly places, which is the eternal life in Christ.

Sihon and Og are unbelievers. They represent people who possess blessings in the power of the flesh. With them there is no gratitude to God. The characteristic of Sihon is his honor, his fame. He did not conquer the land from the Ammonites for the glory of God, but for his own glory. This is expressed in the song by the poets of proverbs that Moses mentions here. Og uses the land for its own enjoyment. This is reflected in the only characteristic given of him: his giant bed (Deuteronomy 3:11).

In Sihon and Og we see the dangers that the earthly blessings have for us. If we do not keep the flesh in the place of death and walk through the Spirit, we will forget our actual spiritual blessings. The result is that we look for our own honor and pleasure that are connected to the earthly blessings.

After this digression about the spiritual meaning we return to the text. Israel has revived and rejuvenated at Beer. A people who are happy in the LORD is strong (Nehemiah 8:10b). Through the joy of the well they can successfully fight against enemies. But first they send messengers to Sihon, as they did to Edom (Numbers 20:14). Sihon reacts just like Edom. Unlike with Edom, Israel is now ordered to fight against the enemy and to take its land. Already in Genesis 15 God foretold the judgment of the Amorites, but it will only be carried out when their iniquity is full (Genesis 15:16). That moment has now arrived.

In Numbers 21:27-30, those who use proverbs are quoted to prove that this area first belonged to the Ammonites and was conquered by the Amorites. Some say they are poets of proverbs from Israel, others think they belong to the Amorites. In any case, it is a victory song. In the first case the Ammonites, and in the second case the Amorites are challenged to rebuild their conquered and fire-destroyed capital. The song sings of a total victory.

About Moab the “woe to you” is proclaimed. Chemosh, the main god of the Ammonites (Jeremiah 48:7) and of the Amorites (Judges 11:24), is a worthless god who is unable to protect the people who have taken him to be their god. The Ammonites were overpowered by the Amorites and the Amorites were destroyed by the Israelites.

If the area where Sihon reigns had belonged to the Ammonites, Israel would not have been allowed to take it. Now they are allowed to do so and they can even live there. Jephthah appears to be well aware of this historical data. He can later use this to refute the claim of the king of the Ammonites (Judges 11:13-23).

Numbers 26:24

Fight Against Sihon

The third part of the book of Numbers begins with the battle against Sihon. Part 1 is Numbers 1-10:10, in which the preparation of the journey is described. Part 2 is Numbers 10:11-21:20, in which the journey itself is described. The third part, which contains the rest of the book, takes place in the plains of Moab. The spiritual meaning of the journey is that as we go through the world, we are discovered to ourselves and that we learn about the faithfulness of God through the high priest, for us the Lord Jesus. He wants us to learn to walk in the power of the Holy Spirit and no longer according to the flesh.

‘The plains of Moab’ also has a spiritual meaning. The special thing about the plains of Moab is that the people are no longer in the wilderness, but they are not yet in the land either. The Jordan has still not been crossed. Spiritually speaking, we are not yet seen as in the letter to the Ephesians, where we see how we are blessed with all the spiritual blessing in the heavenly places. That is the land for us. But we are not there yet. But we are also no longer in the wilderness. Spiritually, we have understood what the letter to the Romans teaches us: “Therefore there is now no condemnation for those who are in Christ Jesus.” We no longer walk according to the flesh, “but according to the Spirit” (Romans 8:1-4).

The area of the plains of Moab gives the picture of the Christian that we have in the letter to the Philippians. This Christian is still on earth, he has not yet gone through the Jordan, so to speak, but his whole heart goes out to heaven, to which he presses (Philippians 3:12). We learn this in the rest of the book of Numbers and the whole book of Deuteronomy. The heart of the people will be completely focused on the land they will soon enter, so that they will love to enter.

The first thing we encounter in the plains of Moab, is battle. The first enemies are Sihon and Og. So this is not yet the battle in the land. There are different types of battle: 1. In the wilderness there is a defensive battle that cannot be escaped. It is a battle where the people have to fight, but which the LORD takes for his account (Exodus 17:8; 16b). 2. In the land there is an attacking battle to conquer the land. 3. In the plains of Moab, it’s a battle they don’t seek and try to avoid, but they can’t escape it either. Then they also take possession of the cities of the Amorites, something that has never been the case in their battle in the wilderness.

The cities on the wilderness side of the Jordan are taken possession of. That is not yet the actual land, because that is on the other side of the Jordan. Later, two and a half tribes will ask for and receive their inheritance in this area. It turns out that they do not appreciate an inheritance in the land. Moses later blames them for this. Just as the land of Canaan speaks of the heavenly places and the spiritual blessings therein, so the territory on this side of the Jordan, the plains of Moab, speaks of the earthly blessings.

The blessing of the Christian consists of the spiritual blessings in the heavenly places and not the earthly blessings. To really enjoy the spiritual blessings, we first have to conquer the earthly ones. This means on the one hand that we can accept the earthly blessings gratefully from God’s hand. It also means, on the other hand, that we rule over it and not that we allow ourselves to be dominated by the earthly blessings. Only when we give the earthly blessings their true place, we can occupy ourselves with the heavenly.

Many Christians, and in fact professing Christianity as a whole, are like the two and a half tribes. They are satisfied with the earthly blessings in a way that they are not interested in the spiritual blessings and do not worry about them. They focus on the earthly as if the earth is their actual home. This also leads to political efforts to ensure a long and pleasant stay on earth.

This is not God’s purpose with earthly blessings. If that’s all, we don’t distinguish ourselves from the unbelievers who also (want to) have these blessings, without, by the way, thanking God for them or involving Him in them. God wants us, His children, to reach out to our real inheritance: the spiritual blessing in the heavenly places, which is the eternal life in Christ.

Sihon and Og are unbelievers. They represent people who possess blessings in the power of the flesh. With them there is no gratitude to God. The characteristic of Sihon is his honor, his fame. He did not conquer the land from the Ammonites for the glory of God, but for his own glory. This is expressed in the song by the poets of proverbs that Moses mentions here. Og uses the land for its own enjoyment. This is reflected in the only characteristic given of him: his giant bed (Deuteronomy 3:11).

In Sihon and Og we see the dangers that the earthly blessings have for us. If we do not keep the flesh in the place of death and walk through the Spirit, we will forget our actual spiritual blessings. The result is that we look for our own honor and pleasure that are connected to the earthly blessings.

After this digression about the spiritual meaning we return to the text. Israel has revived and rejuvenated at Beer. A people who are happy in the LORD is strong (Nehemiah 8:10b). Through the joy of the well they can successfully fight against enemies. But first they send messengers to Sihon, as they did to Edom (Numbers 20:14). Sihon reacts just like Edom. Unlike with Edom, Israel is now ordered to fight against the enemy and to take its land. Already in Genesis 15 God foretold the judgment of the Amorites, but it will only be carried out when their iniquity is full (Genesis 15:16). That moment has now arrived.

In Numbers 21:27-30, those who use proverbs are quoted to prove that this area first belonged to the Ammonites and was conquered by the Amorites. Some say they are poets of proverbs from Israel, others think they belong to the Amorites. In any case, it is a victory song. In the first case the Ammonites, and in the second case the Amorites are challenged to rebuild their conquered and fire-destroyed capital. The song sings of a total victory.

About Moab the “woe to you” is proclaimed. Chemosh, the main god of the Ammonites (Jeremiah 48:7) and of the Amorites (Judges 11:24), is a worthless god who is unable to protect the people who have taken him to be their god. The Ammonites were overpowered by the Amorites and the Amorites were destroyed by the Israelites.

If the area where Sihon reigns had belonged to the Ammonites, Israel would not have been allowed to take it. Now they are allowed to do so and they can even live there. Jephthah appears to be well aware of this historical data. He can later use this to refute the claim of the king of the Ammonites (Judges 11:13-23).

Numbers 26:25

Fight Against Sihon

The third part of the book of Numbers begins with the battle against Sihon. Part 1 is Numbers 1-10:10, in which the preparation of the journey is described. Part 2 is Numbers 10:11-21:20, in which the journey itself is described. The third part, which contains the rest of the book, takes place in the plains of Moab. The spiritual meaning of the journey is that as we go through the world, we are discovered to ourselves and that we learn about the faithfulness of God through the high priest, for us the Lord Jesus. He wants us to learn to walk in the power of the Holy Spirit and no longer according to the flesh.

‘The plains of Moab’ also has a spiritual meaning. The special thing about the plains of Moab is that the people are no longer in the wilderness, but they are not yet in the land either. The Jordan has still not been crossed. Spiritually speaking, we are not yet seen as in the letter to the Ephesians, where we see how we are blessed with all the spiritual blessing in the heavenly places. That is the land for us. But we are not there yet. But we are also no longer in the wilderness. Spiritually, we have understood what the letter to the Romans teaches us: “Therefore there is now no condemnation for those who are in Christ Jesus.” We no longer walk according to the flesh, “but according to the Spirit” (Romans 8:1-4).

The area of the plains of Moab gives the picture of the Christian that we have in the letter to the Philippians. This Christian is still on earth, he has not yet gone through the Jordan, so to speak, but his whole heart goes out to heaven, to which he presses (Philippians 3:12). We learn this in the rest of the book of Numbers and the whole book of Deuteronomy. The heart of the people will be completely focused on the land they will soon enter, so that they will love to enter.

The first thing we encounter in the plains of Moab, is battle. The first enemies are Sihon and Og. So this is not yet the battle in the land. There are different types of battle: 1. In the wilderness there is a defensive battle that cannot be escaped. It is a battle where the people have to fight, but which the LORD takes for his account (Exodus 17:8; 16b). 2. In the land there is an attacking battle to conquer the land. 3. In the plains of Moab, it’s a battle they don’t seek and try to avoid, but they can’t escape it either. Then they also take possession of the cities of the Amorites, something that has never been the case in their battle in the wilderness.

The cities on the wilderness side of the Jordan are taken possession of. That is not yet the actual land, because that is on the other side of the Jordan. Later, two and a half tribes will ask for and receive their inheritance in this area. It turns out that they do not appreciate an inheritance in the land. Moses later blames them for this. Just as the land of Canaan speaks of the heavenly places and the spiritual blessings therein, so the territory on this side of the Jordan, the plains of Moab, speaks of the earthly blessings.

The blessing of the Christian consists of the spiritual blessings in the heavenly places and not the earthly blessings. To really enjoy the spiritual blessings, we first have to conquer the earthly ones. This means on the one hand that we can accept the earthly blessings gratefully from God’s hand. It also means, on the other hand, that we rule over it and not that we allow ourselves to be dominated by the earthly blessings. Only when we give the earthly blessings their true place, we can occupy ourselves with the heavenly.

Many Christians, and in fact professing Christianity as a whole, are like the two and a half tribes. They are satisfied with the earthly blessings in a way that they are not interested in the spiritual blessings and do not worry about them. They focus on the earthly as if the earth is their actual home. This also leads to political efforts to ensure a long and pleasant stay on earth.

This is not God’s purpose with earthly blessings. If that’s all, we don’t distinguish ourselves from the unbelievers who also (want to) have these blessings, without, by the way, thanking God for them or involving Him in them. God wants us, His children, to reach out to our real inheritance: the spiritual blessing in the heavenly places, which is the eternal life in Christ.

Sihon and Og are unbelievers. They represent people who possess blessings in the power of the flesh. With them there is no gratitude to God. The characteristic of Sihon is his honor, his fame. He did not conquer the land from the Ammonites for the glory of God, but for his own glory. This is expressed in the song by the poets of proverbs that Moses mentions here. Og uses the land for its own enjoyment. This is reflected in the only characteristic given of him: his giant bed (Deuteronomy 3:11).

In Sihon and Og we see the dangers that the earthly blessings have for us. If we do not keep the flesh in the place of death and walk through the Spirit, we will forget our actual spiritual blessings. The result is that we look for our own honor and pleasure that are connected to the earthly blessings.

After this digression about the spiritual meaning we return to the text. Israel has revived and rejuvenated at Beer. A people who are happy in the LORD is strong (Nehemiah 8:10b). Through the joy of the well they can successfully fight against enemies. But first they send messengers to Sihon, as they did to Edom (Numbers 20:14). Sihon reacts just like Edom. Unlike with Edom, Israel is now ordered to fight against the enemy and to take its land. Already in Genesis 15 God foretold the judgment of the Amorites, but it will only be carried out when their iniquity is full (Genesis 15:16). That moment has now arrived.

In Numbers 21:27-30, those who use proverbs are quoted to prove that this area first belonged to the Ammonites and was conquered by the Amorites. Some say they are poets of proverbs from Israel, others think they belong to the Amorites. In any case, it is a victory song. In the first case the Ammonites, and in the second case the Amorites are challenged to rebuild their conquered and fire-destroyed capital. The song sings of a total victory.

About Moab the “woe to you” is proclaimed. Chemosh, the main god of the Ammonites (Jeremiah 48:7) and of the Amorites (Judges 11:24), is a worthless god who is unable to protect the people who have taken him to be their god. The Ammonites were overpowered by the Amorites and the Amorites were destroyed by the Israelites.

If the area where Sihon reigns had belonged to the Ammonites, Israel would not have been allowed to take it. Now they are allowed to do so and they can even live there. Jephthah appears to be well aware of this historical data. He can later use this to refute the claim of the king of the Ammonites (Judges 11:13-23).

Numbers 26:26

Fight Against Sihon

The third part of the book of Numbers begins with the battle against Sihon. Part 1 is Numbers 1-10:10, in which the preparation of the journey is described. Part 2 is Numbers 10:11-21:20, in which the journey itself is described. The third part, which contains the rest of the book, takes place in the plains of Moab. The spiritual meaning of the journey is that as we go through the world, we are discovered to ourselves and that we learn about the faithfulness of God through the high priest, for us the Lord Jesus. He wants us to learn to walk in the power of the Holy Spirit and no longer according to the flesh.

‘The plains of Moab’ also has a spiritual meaning. The special thing about the plains of Moab is that the people are no longer in the wilderness, but they are not yet in the land either. The Jordan has still not been crossed. Spiritually speaking, we are not yet seen as in the letter to the Ephesians, where we see how we are blessed with all the spiritual blessing in the heavenly places. That is the land for us. But we are not there yet. But we are also no longer in the wilderness. Spiritually, we have understood what the letter to the Romans teaches us: “Therefore there is now no condemnation for those who are in Christ Jesus.” We no longer walk according to the flesh, “but according to the Spirit” (Romans 8:1-4).

The area of the plains of Moab gives the picture of the Christian that we have in the letter to the Philippians. This Christian is still on earth, he has not yet gone through the Jordan, so to speak, but his whole heart goes out to heaven, to which he presses (Philippians 3:12). We learn this in the rest of the book of Numbers and the whole book of Deuteronomy. The heart of the people will be completely focused on the land they will soon enter, so that they will love to enter.

The first thing we encounter in the plains of Moab, is battle. The first enemies are Sihon and Og. So this is not yet the battle in the land. There are different types of battle: 1. In the wilderness there is a defensive battle that cannot be escaped. It is a battle where the people have to fight, but which the LORD takes for his account (Exodus 17:8; 16b). 2. In the land there is an attacking battle to conquer the land. 3. In the plains of Moab, it’s a battle they don’t seek and try to avoid, but they can’t escape it either. Then they also take possession of the cities of the Amorites, something that has never been the case in their battle in the wilderness.

The cities on the wilderness side of the Jordan are taken possession of. That is not yet the actual land, because that is on the other side of the Jordan. Later, two and a half tribes will ask for and receive their inheritance in this area. It turns out that they do not appreciate an inheritance in the land. Moses later blames them for this. Just as the land of Canaan speaks of the heavenly places and the spiritual blessings therein, so the territory on this side of the Jordan, the plains of Moab, speaks of the earthly blessings.

The blessing of the Christian consists of the spiritual blessings in the heavenly places and not the earthly blessings. To really enjoy the spiritual blessings, we first have to conquer the earthly ones. This means on the one hand that we can accept the earthly blessings gratefully from God’s hand. It also means, on the other hand, that we rule over it and not that we allow ourselves to be dominated by the earthly blessings. Only when we give the earthly blessings their true place, we can occupy ourselves with the heavenly.

Many Christians, and in fact professing Christianity as a whole, are like the two and a half tribes. They are satisfied with the earthly blessings in a way that they are not interested in the spiritual blessings and do not worry about them. They focus on the earthly as if the earth is their actual home. This also leads to political efforts to ensure a long and pleasant stay on earth.

This is not God’s purpose with earthly blessings. If that’s all, we don’t distinguish ourselves from the unbelievers who also (want to) have these blessings, without, by the way, thanking God for them or involving Him in them. God wants us, His children, to reach out to our real inheritance: the spiritual blessing in the heavenly places, which is the eternal life in Christ.

Sihon and Og are unbelievers. They represent people who possess blessings in the power of the flesh. With them there is no gratitude to God. The characteristic of Sihon is his honor, his fame. He did not conquer the land from the Ammonites for the glory of God, but for his own glory. This is expressed in the song by the poets of proverbs that Moses mentions here. Og uses the land for its own enjoyment. This is reflected in the only characteristic given of him: his giant bed (Deuteronomy 3:11).

In Sihon and Og we see the dangers that the earthly blessings have for us. If we do not keep the flesh in the place of death and walk through the Spirit, we will forget our actual spiritual blessings. The result is that we look for our own honor and pleasure that are connected to the earthly blessings.

After this digression about the spiritual meaning we return to the text. Israel has revived and rejuvenated at Beer. A people who are happy in the LORD is strong (Nehemiah 8:10b). Through the joy of the well they can successfully fight against enemies. But first they send messengers to Sihon, as they did to Edom (Numbers 20:14). Sihon reacts just like Edom. Unlike with Edom, Israel is now ordered to fight against the enemy and to take its land. Already in Genesis 15 God foretold the judgment of the Amorites, but it will only be carried out when their iniquity is full (Genesis 15:16). That moment has now arrived.

In Numbers 21:27-30, those who use proverbs are quoted to prove that this area first belonged to the Ammonites and was conquered by the Amorites. Some say they are poets of proverbs from Israel, others think they belong to the Amorites. In any case, it is a victory song. In the first case the Ammonites, and in the second case the Amorites are challenged to rebuild their conquered and fire-destroyed capital. The song sings of a total victory.

About Moab the “woe to you” is proclaimed. Chemosh, the main god of the Ammonites (Jeremiah 48:7) and of the Amorites (Judges 11:24), is a worthless god who is unable to protect the people who have taken him to be their god. The Ammonites were overpowered by the Amorites and the Amorites were destroyed by the Israelites.

If the area where Sihon reigns had belonged to the Ammonites, Israel would not have been allowed to take it. Now they are allowed to do so and they can even live there. Jephthah appears to be well aware of this historical data. He can later use this to refute the claim of the king of the Ammonites (Judges 11:13-23).

Numbers 26:27

Fight Against Sihon

The third part of the book of Numbers begins with the battle against Sihon. Part 1 is Numbers 1-10:10, in which the preparation of the journey is described. Part 2 is Numbers 10:11-21:20, in which the journey itself is described. The third part, which contains the rest of the book, takes place in the plains of Moab. The spiritual meaning of the journey is that as we go through the world, we are discovered to ourselves and that we learn about the faithfulness of God through the high priest, for us the Lord Jesus. He wants us to learn to walk in the power of the Holy Spirit and no longer according to the flesh.

‘The plains of Moab’ also has a spiritual meaning. The special thing about the plains of Moab is that the people are no longer in the wilderness, but they are not yet in the land either. The Jordan has still not been crossed. Spiritually speaking, we are not yet seen as in the letter to the Ephesians, where we see how we are blessed with all the spiritual blessing in the heavenly places. That is the land for us. But we are not there yet. But we are also no longer in the wilderness. Spiritually, we have understood what the letter to the Romans teaches us: “Therefore there is now no condemnation for those who are in Christ Jesus.” We no longer walk according to the flesh, “but according to the Spirit” (Romans 8:1-4).

The area of the plains of Moab gives the picture of the Christian that we have in the letter to the Philippians. This Christian is still on earth, he has not yet gone through the Jordan, so to speak, but his whole heart goes out to heaven, to which he presses (Philippians 3:12). We learn this in the rest of the book of Numbers and the whole book of Deuteronomy. The heart of the people will be completely focused on the land they will soon enter, so that they will love to enter.

The first thing we encounter in the plains of Moab, is battle. The first enemies are Sihon and Og. So this is not yet the battle in the land. There are different types of battle: 1. In the wilderness there is a defensive battle that cannot be escaped. It is a battle where the people have to fight, but which the LORD takes for his account (Exodus 17:8; 16b). 2. In the land there is an attacking battle to conquer the land. 3. In the plains of Moab, it’s a battle they don’t seek and try to avoid, but they can’t escape it either. Then they also take possession of the cities of the Amorites, something that has never been the case in their battle in the wilderness.

The cities on the wilderness side of the Jordan are taken possession of. That is not yet the actual land, because that is on the other side of the Jordan. Later, two and a half tribes will ask for and receive their inheritance in this area. It turns out that they do not appreciate an inheritance in the land. Moses later blames them for this. Just as the land of Canaan speaks of the heavenly places and the spiritual blessings therein, so the territory on this side of the Jordan, the plains of Moab, speaks of the earthly blessings.

The blessing of the Christian consists of the spiritual blessings in the heavenly places and not the earthly blessings. To really enjoy the spiritual blessings, we first have to conquer the earthly ones. This means on the one hand that we can accept the earthly blessings gratefully from God’s hand. It also means, on the other hand, that we rule over it and not that we allow ourselves to be dominated by the earthly blessings. Only when we give the earthly blessings their true place, we can occupy ourselves with the heavenly.

Many Christians, and in fact professing Christianity as a whole, are like the two and a half tribes. They are satisfied with the earthly blessings in a way that they are not interested in the spiritual blessings and do not worry about them. They focus on the earthly as if the earth is their actual home. This also leads to political efforts to ensure a long and pleasant stay on earth.

This is not God’s purpose with earthly blessings. If that’s all, we don’t distinguish ourselves from the unbelievers who also (want to) have these blessings, without, by the way, thanking God for them or involving Him in them. God wants us, His children, to reach out to our real inheritance: the spiritual blessing in the heavenly places, which is the eternal life in Christ.

Sihon and Og are unbelievers. They represent people who possess blessings in the power of the flesh. With them there is no gratitude to God. The characteristic of Sihon is his honor, his fame. He did not conquer the land from the Ammonites for the glory of God, but for his own glory. This is expressed in the song by the poets of proverbs that Moses mentions here. Og uses the land for its own enjoyment. This is reflected in the only characteristic given of him: his giant bed (Deuteronomy 3:11).

In Sihon and Og we see the dangers that the earthly blessings have for us. If we do not keep the flesh in the place of death and walk through the Spirit, we will forget our actual spiritual blessings. The result is that we look for our own honor and pleasure that are connected to the earthly blessings.

After this digression about the spiritual meaning we return to the text. Israel has revived and rejuvenated at Beer. A people who are happy in the LORD is strong (Nehemiah 8:10b). Through the joy of the well they can successfully fight against enemies. But first they send messengers to Sihon, as they did to Edom (Numbers 20:14). Sihon reacts just like Edom. Unlike with Edom, Israel is now ordered to fight against the enemy and to take its land. Already in Genesis 15 God foretold the judgment of the Amorites, but it will only be carried out when their iniquity is full (Genesis 15:16). That moment has now arrived.

In Numbers 21:27-30, those who use proverbs are quoted to prove that this area first belonged to the Ammonites and was conquered by the Amorites. Some say they are poets of proverbs from Israel, others think they belong to the Amorites. In any case, it is a victory song. In the first case the Ammonites, and in the second case the Amorites are challenged to rebuild their conquered and fire-destroyed capital. The song sings of a total victory.

About Moab the “woe to you” is proclaimed. Chemosh, the main god of the Ammonites (Jeremiah 48:7) and of the Amorites (Judges 11:24), is a worthless god who is unable to protect the people who have taken him to be their god. The Ammonites were overpowered by the Amorites and the Amorites were destroyed by the Israelites.

If the area where Sihon reigns had belonged to the Ammonites, Israel would not have been allowed to take it. Now they are allowed to do so and they can even live there. Jephthah appears to be well aware of this historical data. He can later use this to refute the claim of the king of the Ammonites (Judges 11:13-23).

Numbers 26:28

Fight Against Og

No messengers are sent to Og, who rules the northern half of Gilead and Bashan. Og has not been warned by what happened to Sihon. He takes the initiative and attacks Israel. The LORD assures Israel of the victory. With this commitment, the people are fighting and Og is completely defeated. They also take possession of his land.

The victory over Sihon and Og is quoted several times later in the Bible (Nehemiah 9:22; Psalms 135:10-11; Psalms 136:18-20).

Numbers 26:29

Fight Against Og

No messengers are sent to Og, who rules the northern half of Gilead and Bashan. Og has not been warned by what happened to Sihon. He takes the initiative and attacks Israel. The LORD assures Israel of the victory. With this commitment, the people are fighting and Og is completely defeated. They also take possession of his land.

The victory over Sihon and Og is quoted several times later in the Bible (Nehemiah 9:22; Psalms 135:10-11; Psalms 136:18-20).

Numbers 26:30

Fight Against Og

No messengers are sent to Og, who rules the northern half of Gilead and Bashan. Og has not been warned by what happened to Sihon. He takes the initiative and attacks Israel. The LORD assures Israel of the victory. With this commitment, the people are fighting and Og is completely defeated. They also take possession of his land.

The victory over Sihon and Og is quoted several times later in the Bible (Nehemiah 9:22; Psalms 135:10-11; Psalms 136:18-20).

Numbers 26:32

Israel in the Plains of Moab

After the Israelites have conquered the whole area of the Amorites, they move to the plains of Moab to prepare for the conquest of Canaan. From here, after the death of Moses, they will, under the leadership of Joshua, cross the Jordan to enter the land of Canaan.

Numbers 26:33

Balak Sends Messengers to Balaam

Before the people enter Canaan, God shows in the dialogue between Balak and Balaam something of which Israel is unaware at that moment. It is an attack on God’s people in a form we have not seen before. We are made partakers of it, just like of God’s conversation with satan about Job (Job 1:6-12). And as in the case of Job, satan’s attack on God’s people is used by God to bless His people.

If we allow the events of the next three chapters to be deeply engraved upon us, we will conclude with Paul shouting: “Who will bring a charge against God’s elect? God is the one who justifies; who is the one who condemns?” (Romans 8:33-34).

Moab is also one of Israel’s inveterate enemies. The hallmark of Moab is his pride (Isaiah 16:6; Jeremiah 48:29). Pride will always try to dominate God’s people. This nation is a great danger to the people of God. Conversely, Balak sees in God’s people an enormous danger to his own existence. He feels threatened in his honor. Yet there is no reason for that fear, because God has forbidden His people to drive Moab out of his territory (Deuteronomy 2:9). But wicked people always see dangers where they are not, because they have a bad conscience.

Warned by the defeat of Sihon and Og he doesn’t see any good in a military confrontation. He understands that such a confrontation means a certain defeat for him. He also knows that the people owe their victories to their God, as all the peoples around Israel know (Joshua 2:10). He seeks salvation in a completely different direction. He seeks the weakness of the people and finds it in the unfaithfulness of the people against their God.

What he wants to try and do, is to drive a wedge between God and His people. He does so at an extremely tactical moment, at the end of the wilderness journey, when all the unfaithfulness of the people has become public. But then Balak shows that he does not understand anything of the God of Israel. He sees the God of Israel as a national idol, just as every nation has its god or gods. For example, Sennacherib, king of Assyria, sees the God of Israel like that (2 Chronicles 32:10-19).

Balak sends messengers to Balaam, because he sees a prophet of the LORD in Balaam. But Balaam is not a prophet of the LORD. A true prophet of the LORD speaks to the people about their unfaithfulness. He also points to the blessings which are connected to conversion. Neither of these aspects we see with Balaam. Balak and Balaam together form a devilish span that we recognize in the devilish span of the future: the beast and the false prophet (Revelation 13:1; 11-12), who, under satan’s guidance, turn against Christ and His people.

Scripture makes it perfectly clear that Balaam is a false prophet, a servant of satan, who pretends to be a prophet of the God of Israel. That is why Balak wants to hire him. When Balaam pronounces blessing on God’s people, it says nothing about Balaam and everything about God. God forces Balaam to bless his people.

His name appears in eight Bible books and always in a negative sense (Numbers 22-24 [many times]; Numbers 31:8; 16; Deuteronomy 23:3-5; Joshua 13:22; Joshua 24:9-10; Nehemiah 13:1-2; Micah 6:5; 2 Peter 2:15-16; Jude 1:11; Revelation 2:14). At the end of Israel’s history, the prophet Micah cites once more what Balak and Balaam want to do here, to use their example to remind Israel of the right of God (Micah 6:5a).

The three quotations of Balaam in the New Testament are significant. We read about “the way of Balaam” (2 Peter 2:15), about “the error of Balaam” (Jude 1:11) and about “the teaching of Balaam” (Revelation 2:14). From these quotations and their context, we see that his history teaches us as church important lessons.

Will satan, after his failures to kill the people in battle, this time succeed in his efforts to destroy the people? The attempts of the enemy make it clear that God maintains His relationship with His people against the enemy and does not allow His people to be cursed. Balak thinks only of God as a holy God. He knows nothing of the grace of God. The unfaithfulness of the people is always only a matter between God and His people.

Balak is not only looking for support from Balaam. He has also consulted with the elders of Midian. But his hope is mainly in Balaam.

Numbers 26:34

Balak Sends Messengers to Balaam

Before the people enter Canaan, God shows in the dialogue between Balak and Balaam something of which Israel is unaware at that moment. It is an attack on God’s people in a form we have not seen before. We are made partakers of it, just like of God’s conversation with satan about Job (Job 1:6-12). And as in the case of Job, satan’s attack on God’s people is used by God to bless His people.

If we allow the events of the next three chapters to be deeply engraved upon us, we will conclude with Paul shouting: “Who will bring a charge against God’s elect? God is the one who justifies; who is the one who condemns?” (Romans 8:33-34).

Moab is also one of Israel’s inveterate enemies. The hallmark of Moab is his pride (Isaiah 16:6; Jeremiah 48:29). Pride will always try to dominate God’s people. This nation is a great danger to the people of God. Conversely, Balak sees in God’s people an enormous danger to his own existence. He feels threatened in his honor. Yet there is no reason for that fear, because God has forbidden His people to drive Moab out of his territory (Deuteronomy 2:9). But wicked people always see dangers where they are not, because they have a bad conscience.

Warned by the defeat of Sihon and Og he doesn’t see any good in a military confrontation. He understands that such a confrontation means a certain defeat for him. He also knows that the people owe their victories to their God, as all the peoples around Israel know (Joshua 2:10). He seeks salvation in a completely different direction. He seeks the weakness of the people and finds it in the unfaithfulness of the people against their God.

What he wants to try and do, is to drive a wedge between God and His people. He does so at an extremely tactical moment, at the end of the wilderness journey, when all the unfaithfulness of the people has become public. But then Balak shows that he does not understand anything of the God of Israel. He sees the God of Israel as a national idol, just as every nation has its god or gods. For example, Sennacherib, king of Assyria, sees the God of Israel like that (2 Chronicles 32:10-19).

Balak sends messengers to Balaam, because he sees a prophet of the LORD in Balaam. But Balaam is not a prophet of the LORD. A true prophet of the LORD speaks to the people about their unfaithfulness. He also points to the blessings which are connected to conversion. Neither of these aspects we see with Balaam. Balak and Balaam together form a devilish span that we recognize in the devilish span of the future: the beast and the false prophet (Revelation 13:1; 11-12), who, under satan’s guidance, turn against Christ and His people.

Scripture makes it perfectly clear that Balaam is a false prophet, a servant of satan, who pretends to be a prophet of the God of Israel. That is why Balak wants to hire him. When Balaam pronounces blessing on God’s people, it says nothing about Balaam and everything about God. God forces Balaam to bless his people.

His name appears in eight Bible books and always in a negative sense (Numbers 22-24 [many times]; Numbers 31:8; 16; Deuteronomy 23:3-5; Joshua 13:22; Joshua 24:9-10; Nehemiah 13:1-2; Micah 6:5; 2 Peter 2:15-16; Jude 1:11; Revelation 2:14). At the end of Israel’s history, the prophet Micah cites once more what Balak and Balaam want to do here, to use their example to remind Israel of the right of God (Micah 6:5a).

The three quotations of Balaam in the New Testament are significant. We read about “the way of Balaam” (2 Peter 2:15), about “the error of Balaam” (Jude 1:11) and about “the teaching of Balaam” (Revelation 2:14). From these quotations and their context, we see that his history teaches us as church important lessons.

Will satan, after his failures to kill the people in battle, this time succeed in his efforts to destroy the people? The attempts of the enemy make it clear that God maintains His relationship with His people against the enemy and does not allow His people to be cursed. Balak thinks only of God as a holy God. He knows nothing of the grace of God. The unfaithfulness of the people is always only a matter between God and His people.

Balak is not only looking for support from Balaam. He has also consulted with the elders of Midian. But his hope is mainly in Balaam.

Numbers 26:35

Balak Sends Messengers to Balaam

Before the people enter Canaan, God shows in the dialogue between Balak and Balaam something of which Israel is unaware at that moment. It is an attack on God’s people in a form we have not seen before. We are made partakers of it, just like of God’s conversation with satan about Job (Job 1:6-12). And as in the case of Job, satan’s attack on God’s people is used by God to bless His people.

If we allow the events of the next three chapters to be deeply engraved upon us, we will conclude with Paul shouting: “Who will bring a charge against God’s elect? God is the one who justifies; who is the one who condemns?” (Romans 8:33-34).

Moab is also one of Israel’s inveterate enemies. The hallmark of Moab is his pride (Isaiah 16:6; Jeremiah 48:29). Pride will always try to dominate God’s people. This nation is a great danger to the people of God. Conversely, Balak sees in God’s people an enormous danger to his own existence. He feels threatened in his honor. Yet there is no reason for that fear, because God has forbidden His people to drive Moab out of his territory (Deuteronomy 2:9). But wicked people always see dangers where they are not, because they have a bad conscience.

Warned by the defeat of Sihon and Og he doesn’t see any good in a military confrontation. He understands that such a confrontation means a certain defeat for him. He also knows that the people owe their victories to their God, as all the peoples around Israel know (Joshua 2:10). He seeks salvation in a completely different direction. He seeks the weakness of the people and finds it in the unfaithfulness of the people against their God.

What he wants to try and do, is to drive a wedge between God and His people. He does so at an extremely tactical moment, at the end of the wilderness journey, when all the unfaithfulness of the people has become public. But then Balak shows that he does not understand anything of the God of Israel. He sees the God of Israel as a national idol, just as every nation has its god or gods. For example, Sennacherib, king of Assyria, sees the God of Israel like that (2 Chronicles 32:10-19).

Balak sends messengers to Balaam, because he sees a prophet of the LORD in Balaam. But Balaam is not a prophet of the LORD. A true prophet of the LORD speaks to the people about their unfaithfulness. He also points to the blessings which are connected to conversion. Neither of these aspects we see with Balaam. Balak and Balaam together form a devilish span that we recognize in the devilish span of the future: the beast and the false prophet (Revelation 13:1; 11-12), who, under satan’s guidance, turn against Christ and His people.

Scripture makes it perfectly clear that Balaam is a false prophet, a servant of satan, who pretends to be a prophet of the God of Israel. That is why Balak wants to hire him. When Balaam pronounces blessing on God’s people, it says nothing about Balaam and everything about God. God forces Balaam to bless his people.

His name appears in eight Bible books and always in a negative sense (Numbers 22-24 [many times]; Numbers 31:8; 16; Deuteronomy 23:3-5; Joshua 13:22; Joshua 24:9-10; Nehemiah 13:1-2; Micah 6:5; 2 Peter 2:15-16; Jude 1:11; Revelation 2:14). At the end of Israel’s history, the prophet Micah cites once more what Balak and Balaam want to do here, to use their example to remind Israel of the right of God (Micah 6:5a).

The three quotations of Balaam in the New Testament are significant. We read about “the way of Balaam” (2 Peter 2:15), about “the error of Balaam” (Jude 1:11) and about “the teaching of Balaam” (Revelation 2:14). From these quotations and their context, we see that his history teaches us as church important lessons.

Will satan, after his failures to kill the people in battle, this time succeed in his efforts to destroy the people? The attempts of the enemy make it clear that God maintains His relationship with His people against the enemy and does not allow His people to be cursed. Balak thinks only of God as a holy God. He knows nothing of the grace of God. The unfaithfulness of the people is always only a matter between God and His people.

Balak is not only looking for support from Balaam. He has also consulted with the elders of Midian. But his hope is mainly in Balaam.

Numbers 26:36

Balak Sends Messengers to Balaam

Before the people enter Canaan, God shows in the dialogue between Balak and Balaam something of which Israel is unaware at that moment. It is an attack on God’s people in a form we have not seen before. We are made partakers of it, just like of God’s conversation with satan about Job (Job 1:6-12). And as in the case of Job, satan’s attack on God’s people is used by God to bless His people.

If we allow the events of the next three chapters to be deeply engraved upon us, we will conclude with Paul shouting: “Who will bring a charge against God’s elect? God is the one who justifies; who is the one who condemns?” (Romans 8:33-34).

Moab is also one of Israel’s inveterate enemies. The hallmark of Moab is his pride (Isaiah 16:6; Jeremiah 48:29). Pride will always try to dominate God’s people. This nation is a great danger to the people of God. Conversely, Balak sees in God’s people an enormous danger to his own existence. He feels threatened in his honor. Yet there is no reason for that fear, because God has forbidden His people to drive Moab out of his territory (Deuteronomy 2:9). But wicked people always see dangers where they are not, because they have a bad conscience.

Warned by the defeat of Sihon and Og he doesn’t see any good in a military confrontation. He understands that such a confrontation means a certain defeat for him. He also knows that the people owe their victories to their God, as all the peoples around Israel know (Joshua 2:10). He seeks salvation in a completely different direction. He seeks the weakness of the people and finds it in the unfaithfulness of the people against their God.

What he wants to try and do, is to drive a wedge between God and His people. He does so at an extremely tactical moment, at the end of the wilderness journey, when all the unfaithfulness of the people has become public. But then Balak shows that he does not understand anything of the God of Israel. He sees the God of Israel as a national idol, just as every nation has its god or gods. For example, Sennacherib, king of Assyria, sees the God of Israel like that (2 Chronicles 32:10-19).

Balak sends messengers to Balaam, because he sees a prophet of the LORD in Balaam. But Balaam is not a prophet of the LORD. A true prophet of the LORD speaks to the people about their unfaithfulness. He also points to the blessings which are connected to conversion. Neither of these aspects we see with Balaam. Balak and Balaam together form a devilish span that we recognize in the devilish span of the future: the beast and the false prophet (Revelation 13:1; 11-12), who, under satan’s guidance, turn against Christ and His people.

Scripture makes it perfectly clear that Balaam is a false prophet, a servant of satan, who pretends to be a prophet of the God of Israel. That is why Balak wants to hire him. When Balaam pronounces blessing on God’s people, it says nothing about Balaam and everything about God. God forces Balaam to bless his people.

His name appears in eight Bible books and always in a negative sense (Numbers 22-24 [many times]; Numbers 31:8; 16; Deuteronomy 23:3-5; Joshua 13:22; Joshua 24:9-10; Nehemiah 13:1-2; Micah 6:5; 2 Peter 2:15-16; Jude 1:11; Revelation 2:14). At the end of Israel’s history, the prophet Micah cites once more what Balak and Balaam want to do here, to use their example to remind Israel of the right of God (Micah 6:5a).

The three quotations of Balaam in the New Testament are significant. We read about “the way of Balaam” (2 Peter 2:15), about “the error of Balaam” (Jude 1:11) and about “the teaching of Balaam” (Revelation 2:14). From these quotations and their context, we see that his history teaches us as church important lessons.

Will satan, after his failures to kill the people in battle, this time succeed in his efforts to destroy the people? The attempts of the enemy make it clear that God maintains His relationship with His people against the enemy and does not allow His people to be cursed. Balak thinks only of God as a holy God. He knows nothing of the grace of God. The unfaithfulness of the people is always only a matter between God and His people.

Balak is not only looking for support from Balaam. He has also consulted with the elders of Midian. But his hope is mainly in Balaam.

Numbers 26:37

Balak Sends Messengers to Balaam

Before the people enter Canaan, God shows in the dialogue between Balak and Balaam something of which Israel is unaware at that moment. It is an attack on God’s people in a form we have not seen before. We are made partakers of it, just like of God’s conversation with satan about Job (Job 1:6-12). And as in the case of Job, satan’s attack on God’s people is used by God to bless His people.

If we allow the events of the next three chapters to be deeply engraved upon us, we will conclude with Paul shouting: “Who will bring a charge against God’s elect? God is the one who justifies; who is the one who condemns?” (Romans 8:33-34).

Moab is also one of Israel’s inveterate enemies. The hallmark of Moab is his pride (Isaiah 16:6; Jeremiah 48:29). Pride will always try to dominate God’s people. This nation is a great danger to the people of God. Conversely, Balak sees in God’s people an enormous danger to his own existence. He feels threatened in his honor. Yet there is no reason for that fear, because God has forbidden His people to drive Moab out of his territory (Deuteronomy 2:9). But wicked people always see dangers where they are not, because they have a bad conscience.

Warned by the defeat of Sihon and Og he doesn’t see any good in a military confrontation. He understands that such a confrontation means a certain defeat for him. He also knows that the people owe their victories to their God, as all the peoples around Israel know (Joshua 2:10). He seeks salvation in a completely different direction. He seeks the weakness of the people and finds it in the unfaithfulness of the people against their God.

What he wants to try and do, is to drive a wedge between God and His people. He does so at an extremely tactical moment, at the end of the wilderness journey, when all the unfaithfulness of the people has become public. But then Balak shows that he does not understand anything of the God of Israel. He sees the God of Israel as a national idol, just as every nation has its god or gods. For example, Sennacherib, king of Assyria, sees the God of Israel like that (2 Chronicles 32:10-19).

Balak sends messengers to Balaam, because he sees a prophet of the LORD in Balaam. But Balaam is not a prophet of the LORD. A true prophet of the LORD speaks to the people about their unfaithfulness. He also points to the blessings which are connected to conversion. Neither of these aspects we see with Balaam. Balak and Balaam together form a devilish span that we recognize in the devilish span of the future: the beast and the false prophet (Revelation 13:1; 11-12), who, under satan’s guidance, turn against Christ and His people.

Scripture makes it perfectly clear that Balaam is a false prophet, a servant of satan, who pretends to be a prophet of the God of Israel. That is why Balak wants to hire him. When Balaam pronounces blessing on God’s people, it says nothing about Balaam and everything about God. God forces Balaam to bless his people.

His name appears in eight Bible books and always in a negative sense (Numbers 22-24 [many times]; Numbers 31:8; 16; Deuteronomy 23:3-5; Joshua 13:22; Joshua 24:9-10; Nehemiah 13:1-2; Micah 6:5; 2 Peter 2:15-16; Jude 1:11; Revelation 2:14). At the end of Israel’s history, the prophet Micah cites once more what Balak and Balaam want to do here, to use their example to remind Israel of the right of God (Micah 6:5a).

The three quotations of Balaam in the New Testament are significant. We read about “the way of Balaam” (2 Peter 2:15), about “the error of Balaam” (Jude 1:11) and about “the teaching of Balaam” (Revelation 2:14). From these quotations and their context, we see that his history teaches us as church important lessons.

Will satan, after his failures to kill the people in battle, this time succeed in his efforts to destroy the people? The attempts of the enemy make it clear that God maintains His relationship with His people against the enemy and does not allow His people to be cursed. Balak thinks only of God as a holy God. He knows nothing of the grace of God. The unfaithfulness of the people is always only a matter between God and His people.

Balak is not only looking for support from Balaam. He has also consulted with the elders of Midian. But his hope is mainly in Balaam.

Numbers 26:38

Balak Sends Messengers to Balaam

Before the people enter Canaan, God shows in the dialogue between Balak and Balaam something of which Israel is unaware at that moment. It is an attack on God’s people in a form we have not seen before. We are made partakers of it, just like of God’s conversation with satan about Job (Job 1:6-12). And as in the case of Job, satan’s attack on God’s people is used by God to bless His people.

If we allow the events of the next three chapters to be deeply engraved upon us, we will conclude with Paul shouting: “Who will bring a charge against God’s elect? God is the one who justifies; who is the one who condemns?” (Romans 8:33-34).

Moab is also one of Israel’s inveterate enemies. The hallmark of Moab is his pride (Isaiah 16:6; Jeremiah 48:29). Pride will always try to dominate God’s people. This nation is a great danger to the people of God. Conversely, Balak sees in God’s people an enormous danger to his own existence. He feels threatened in his honor. Yet there is no reason for that fear, because God has forbidden His people to drive Moab out of his territory (Deuteronomy 2:9). But wicked people always see dangers where they are not, because they have a bad conscience.

Warned by the defeat of Sihon and Og he doesn’t see any good in a military confrontation. He understands that such a confrontation means a certain defeat for him. He also knows that the people owe their victories to their God, as all the peoples around Israel know (Joshua 2:10). He seeks salvation in a completely different direction. He seeks the weakness of the people and finds it in the unfaithfulness of the people against their God.

What he wants to try and do, is to drive a wedge between God and His people. He does so at an extremely tactical moment, at the end of the wilderness journey, when all the unfaithfulness of the people has become public. But then Balak shows that he does not understand anything of the God of Israel. He sees the God of Israel as a national idol, just as every nation has its god or gods. For example, Sennacherib, king of Assyria, sees the God of Israel like that (2 Chronicles 32:10-19).

Balak sends messengers to Balaam, because he sees a prophet of the LORD in Balaam. But Balaam is not a prophet of the LORD. A true prophet of the LORD speaks to the people about their unfaithfulness. He also points to the blessings which are connected to conversion. Neither of these aspects we see with Balaam. Balak and Balaam together form a devilish span that we recognize in the devilish span of the future: the beast and the false prophet (Revelation 13:1; 11-12), who, under satan’s guidance, turn against Christ and His people.

Scripture makes it perfectly clear that Balaam is a false prophet, a servant of satan, who pretends to be a prophet of the God of Israel. That is why Balak wants to hire him. When Balaam pronounces blessing on God’s people, it says nothing about Balaam and everything about God. God forces Balaam to bless his people.

His name appears in eight Bible books and always in a negative sense (Numbers 22-24 [many times]; Numbers 31:8; 16; Deuteronomy 23:3-5; Joshua 13:22; Joshua 24:9-10; Nehemiah 13:1-2; Micah 6:5; 2 Peter 2:15-16; Jude 1:11; Revelation 2:14). At the end of Israel’s history, the prophet Micah cites once more what Balak and Balaam want to do here, to use their example to remind Israel of the right of God (Micah 6:5a).

The three quotations of Balaam in the New Testament are significant. We read about “the way of Balaam” (2 Peter 2:15), about “the error of Balaam” (Jude 1:11) and about “the teaching of Balaam” (Revelation 2:14). From these quotations and their context, we see that his history teaches us as church important lessons.

Will satan, after his failures to kill the people in battle, this time succeed in his efforts to destroy the people? The attempts of the enemy make it clear that God maintains His relationship with His people against the enemy and does not allow His people to be cursed. Balak thinks only of God as a holy God. He knows nothing of the grace of God. The unfaithfulness of the people is always only a matter between God and His people.

Balak is not only looking for support from Balaam. He has also consulted with the elders of Midian. But his hope is mainly in Balaam.

Numbers 26:39

Conversation Between God and Balaam

God opens the conversation with Balaam. It does not seem to scare him, as he is used to dealing with the spirit world, where until now he has only had to deal with evil spirits. He doesn’t know better but this is a divining spirit. Thus God captures the sly prophet in his own net (1 Corinthians 3:19).

God never asks questions because He Himself does not know the answer to, but to force man to think about what is in his heart. In this case, it must confront Balaam to the fact that they have come to ask him to curse God’s people. Balaam explains to God what it is all about. From what he says, it appears that he has no idea that it is the people of the God with Whom he speaks.

God ends the matter by ordering Balaam not to go along to curse the people because they are blessed. The fact that Balaam tries again later shows that he is led by greed and not by what God says. God has spoken to other ungodly people, such as Abimelech and Laban, with the command not to offend His elect (Genesis 20:3; Genesis 31:24).

In his answer to the messengers of Balak, Balaam only speaks about the LORD’s refusal to let him go with them. It echoes the disappointment of a man who has no fellowship with God. He wants to go, but unfortunately he is not allowed. He does not say a word about them being a blessed people. Neither do the messengers give a true and fair account of what Balaam said. They refer only to the refusal by Balaam.

Numbers 26:40

Conversation Between God and Balaam

God opens the conversation with Balaam. It does not seem to scare him, as he is used to dealing with the spirit world, where until now he has only had to deal with evil spirits. He doesn’t know better but this is a divining spirit. Thus God captures the sly prophet in his own net (1 Corinthians 3:19).

God never asks questions because He Himself does not know the answer to, but to force man to think about what is in his heart. In this case, it must confront Balaam to the fact that they have come to ask him to curse God’s people. Balaam explains to God what it is all about. From what he says, it appears that he has no idea that it is the people of the God with Whom he speaks.

God ends the matter by ordering Balaam not to go along to curse the people because they are blessed. The fact that Balaam tries again later shows that he is led by greed and not by what God says. God has spoken to other ungodly people, such as Abimelech and Laban, with the command not to offend His elect (Genesis 20:3; Genesis 31:24).

In his answer to the messengers of Balak, Balaam only speaks about the LORD’s refusal to let him go with them. It echoes the disappointment of a man who has no fellowship with God. He wants to go, but unfortunately he is not allowed. He does not say a word about them being a blessed people. Neither do the messengers give a true and fair account of what Balaam said. They refer only to the refusal by Balaam.

Numbers 26:41

Conversation Between God and Balaam

God opens the conversation with Balaam. It does not seem to scare him, as he is used to dealing with the spirit world, where until now he has only had to deal with evil spirits. He doesn’t know better but this is a divining spirit. Thus God captures the sly prophet in his own net (1 Corinthians 3:19).

God never asks questions because He Himself does not know the answer to, but to force man to think about what is in his heart. In this case, it must confront Balaam to the fact that they have come to ask him to curse God’s people. Balaam explains to God what it is all about. From what he says, it appears that he has no idea that it is the people of the God with Whom he speaks.

God ends the matter by ordering Balaam not to go along to curse the people because they are blessed. The fact that Balaam tries again later shows that he is led by greed and not by what God says. God has spoken to other ungodly people, such as Abimelech and Laban, with the command not to offend His elect (Genesis 20:3; Genesis 31:24).

In his answer to the messengers of Balak, Balaam only speaks about the LORD’s refusal to let him go with them. It echoes the disappointment of a man who has no fellowship with God. He wants to go, but unfortunately he is not allowed. He does not say a word about them being a blessed people. Neither do the messengers give a true and fair account of what Balaam said. They refer only to the refusal by Balaam.

Numbers 26:42

Conversation Between God and Balaam

God opens the conversation with Balaam. It does not seem to scare him, as he is used to dealing with the spirit world, where until now he has only had to deal with evil spirits. He doesn’t know better but this is a divining spirit. Thus God captures the sly prophet in his own net (1 Corinthians 3:19).

God never asks questions because He Himself does not know the answer to, but to force man to think about what is in his heart. In this case, it must confront Balaam to the fact that they have come to ask him to curse God’s people. Balaam explains to God what it is all about. From what he says, it appears that he has no idea that it is the people of the God with Whom he speaks.

God ends the matter by ordering Balaam not to go along to curse the people because they are blessed. The fact that Balaam tries again later shows that he is led by greed and not by what God says. God has spoken to other ungodly people, such as Abimelech and Laban, with the command not to offend His elect (Genesis 20:3; Genesis 31:24).

In his answer to the messengers of Balak, Balaam only speaks about the LORD’s refusal to let him go with them. It echoes the disappointment of a man who has no fellowship with God. He wants to go, but unfortunately he is not allowed. He does not say a word about them being a blessed people. Neither do the messengers give a true and fair account of what Balaam said. They refer only to the refusal by Balaam.

Numbers 26:43

Conversation Between God and Balaam

God opens the conversation with Balaam. It does not seem to scare him, as he is used to dealing with the spirit world, where until now he has only had to deal with evil spirits. He doesn’t know better but this is a divining spirit. Thus God captures the sly prophet in his own net (1 Corinthians 3:19).

God never asks questions because He Himself does not know the answer to, but to force man to think about what is in his heart. In this case, it must confront Balaam to the fact that they have come to ask him to curse God’s people. Balaam explains to God what it is all about. From what he says, it appears that he has no idea that it is the people of the God with Whom he speaks.

God ends the matter by ordering Balaam not to go along to curse the people because they are blessed. The fact that Balaam tries again later shows that he is led by greed and not by what God says. God has spoken to other ungodly people, such as Abimelech and Laban, with the command not to offend His elect (Genesis 20:3; Genesis 31:24).

In his answer to the messengers of Balak, Balaam only speaks about the LORD’s refusal to let him go with them. It echoes the disappointment of a man who has no fellowship with God. He wants to go, but unfortunately he is not allowed. He does not say a word about them being a blessed people. Neither do the messengers give a true and fair account of what Balaam said. They refer only to the refusal by Balaam.

Numbers 26:44

Conversation Between God and Balaam

God opens the conversation with Balaam. It does not seem to scare him, as he is used to dealing with the spirit world, where until now he has only had to deal with evil spirits. He doesn’t know better but this is a divining spirit. Thus God captures the sly prophet in his own net (1 Corinthians 3:19).

God never asks questions because He Himself does not know the answer to, but to force man to think about what is in his heart. In this case, it must confront Balaam to the fact that they have come to ask him to curse God’s people. Balaam explains to God what it is all about. From what he says, it appears that he has no idea that it is the people of the God with Whom he speaks.

God ends the matter by ordering Balaam not to go along to curse the people because they are blessed. The fact that Balaam tries again later shows that he is led by greed and not by what God says. God has spoken to other ungodly people, such as Abimelech and Laban, with the command not to offend His elect (Genesis 20:3; Genesis 31:24).

In his answer to the messengers of Balak, Balaam only speaks about the LORD’s refusal to let him go with them. It echoes the disappointment of a man who has no fellowship with God. He wants to go, but unfortunately he is not allowed. He does not say a word about them being a blessed people. Neither do the messengers give a true and fair account of what Balaam said. They refer only to the refusal by Balaam.

Numbers 26:45

Conversation Between God and Balaam

God opens the conversation with Balaam. It does not seem to scare him, as he is used to dealing with the spirit world, where until now he has only had to deal with evil spirits. He doesn’t know better but this is a divining spirit. Thus God captures the sly prophet in his own net (1 Corinthians 3:19).

God never asks questions because He Himself does not know the answer to, but to force man to think about what is in his heart. In this case, it must confront Balaam to the fact that they have come to ask him to curse God’s people. Balaam explains to God what it is all about. From what he says, it appears that he has no idea that it is the people of the God with Whom he speaks.

God ends the matter by ordering Balaam not to go along to curse the people because they are blessed. The fact that Balaam tries again later shows that he is led by greed and not by what God says. God has spoken to other ungodly people, such as Abimelech and Laban, with the command not to offend His elect (Genesis 20:3; Genesis 31:24).

In his answer to the messengers of Balak, Balaam only speaks about the LORD’s refusal to let him go with them. It echoes the disappointment of a man who has no fellowship with God. He wants to go, but unfortunately he is not allowed. He does not say a word about them being a blessed people. Neither do the messengers give a true and fair account of what Balaam said. They refer only to the refusal by Balaam.

Numbers 26:46

Balak Sends Messengers Again to Balaam

Balak again sends messengers to Balaam. He now appeals not only to the greed of Balaam, but also to his ambition. A distinguished envoy with a lot of money is something else than an insignificant messenger with a lot of money. He also gives the promise that Balaam only has to ask what he wants, and Balak will comply. People of the world give everything to obtain the favor of a medium. They are empowered by the possession of the medium to assure themselves of the future, without realizing that this will bring them into the power of the medium.

Balaam speaks of “the LORD my God”. Bad people can use very pious language. But God knows the heart of man. Balaam uses these words as a formula. There is no question of a relationship. The One Whom he calls “the LORD my God” is for him nothing more than a divine spirit, to whom he has submitted himself, and to whom he cannot escape.

The fact that he is not aware of God’s authority and that he owes Him full obedience is once again evident from his further actions. God clearly has said that he should not go with them. So why should he try again? He believes he is dealing with a spirit that is easily willing to adapt.

Numbers 26:47

Balak Sends Messengers Again to Balaam

Balak again sends messengers to Balaam. He now appeals not only to the greed of Balaam, but also to his ambition. A distinguished envoy with a lot of money is something else than an insignificant messenger with a lot of money. He also gives the promise that Balaam only has to ask what he wants, and Balak will comply. People of the world give everything to obtain the favor of a medium. They are empowered by the possession of the medium to assure themselves of the future, without realizing that this will bring them into the power of the medium.

Balaam speaks of “the LORD my God”. Bad people can use very pious language. But God knows the heart of man. Balaam uses these words as a formula. There is no question of a relationship. The One Whom he calls “the LORD my God” is for him nothing more than a divine spirit, to whom he has submitted himself, and to whom he cannot escape.

The fact that he is not aware of God’s authority and that he owes Him full obedience is once again evident from his further actions. God clearly has said that he should not go with them. So why should he try again? He believes he is dealing with a spirit that is easily willing to adapt.

Numbers 26:48

Balak Sends Messengers Again to Balaam

Balak again sends messengers to Balaam. He now appeals not only to the greed of Balaam, but also to his ambition. A distinguished envoy with a lot of money is something else than an insignificant messenger with a lot of money. He also gives the promise that Balaam only has to ask what he wants, and Balak will comply. People of the world give everything to obtain the favor of a medium. They are empowered by the possession of the medium to assure themselves of the future, without realizing that this will bring them into the power of the medium.

Balaam speaks of “the LORD my God”. Bad people can use very pious language. But God knows the heart of man. Balaam uses these words as a formula. There is no question of a relationship. The One Whom he calls “the LORD my God” is for him nothing more than a divine spirit, to whom he has submitted himself, and to whom he cannot escape.

The fact that he is not aware of God’s authority and that he owes Him full obedience is once again evident from his further actions. God clearly has said that he should not go with them. So why should he try again? He believes he is dealing with a spirit that is easily willing to adapt.

Numbers 26:49

Balak Sends Messengers Again to Balaam

Balak again sends messengers to Balaam. He now appeals not only to the greed of Balaam, but also to his ambition. A distinguished envoy with a lot of money is something else than an insignificant messenger with a lot of money. He also gives the promise that Balaam only has to ask what he wants, and Balak will comply. People of the world give everything to obtain the favor of a medium. They are empowered by the possession of the medium to assure themselves of the future, without realizing that this will bring them into the power of the medium.

Balaam speaks of “the LORD my God”. Bad people can use very pious language. But God knows the heart of man. Balaam uses these words as a formula. There is no question of a relationship. The One Whom he calls “the LORD my God” is for him nothing more than a divine spirit, to whom he has submitted himself, and to whom he cannot escape.

The fact that he is not aware of God’s authority and that he owes Him full obedience is once again evident from his further actions. God clearly has said that he should not go with them. So why should he try again? He believes he is dealing with a spirit that is easily willing to adapt.

Numbers 26:50

Balak Sends Messengers Again to Balaam

Balak again sends messengers to Balaam. He now appeals not only to the greed of Balaam, but also to his ambition. A distinguished envoy with a lot of money is something else than an insignificant messenger with a lot of money. He also gives the promise that Balaam only has to ask what he wants, and Balak will comply. People of the world give everything to obtain the favor of a medium. They are empowered by the possession of the medium to assure themselves of the future, without realizing that this will bring them into the power of the medium.

Balaam speaks of “the LORD my God”. Bad people can use very pious language. But God knows the heart of man. Balaam uses these words as a formula. There is no question of a relationship. The One Whom he calls “the LORD my God” is for him nothing more than a divine spirit, to whom he has submitted himself, and to whom he cannot escape.

The fact that he is not aware of God’s authority and that he owes Him full obedience is once again evident from his further actions. God clearly has said that he should not go with them. So why should he try again? He believes he is dealing with a spirit that is easily willing to adapt.

Numbers 26:51

God Again Speaks to Balaam

God speaks again to Balaam. God knows his heart and instructs him to go with the men. God often gives assignments that match people’s desires. Thus He gives Israel a king like Saul. He is going to use Balaam to give a great testimony about His people.

Numbers 26:52

Balaam Meets God as an Adversary

Balaam meets God as his adversary. Balaam goes because God has said it, and because he goes, God is angry. That seems to be a contradiction. Balaam knows it is against the will of God, but he goes, driven by love for money.

In the history with the donkey God shows that Balaam is even more stupid than a donkey. Blinded as he is by the greed of money, he does not know what danger he is in. The donkey has an eye for that. Animals often have more eye for their Owner than humans (Isaiah 1:3). An animal sees more here than someone created in God’s image. What foolishness to persevere on an evil way on which the sword of the LORD is stretched out against the evil one. The donkey saves him from that folly (2 Peter 2:15-16).

Balaam doesn’t seem to notice the unusualness of the donkey’s speaking. He talks to her. It has been suggested that perhaps through his contacts with the demons he is used to talking to animals. Perhaps his anger also makes him that excited that he is not aware of the strangeness of it.

That the LORD let the donkey speak shows how exceptional this event with Balaam is. What is at stake is much indeed. It is about blessing or cursing for the people of God and all related promises. God can use everything and give a voice to give a testimony of His omnipotence and thereby warn (Luke 19:40; Habakkuk 2:11). He can also, if this is in accordance with the execution of His plan, intervene in a law established by Himself (2 Kings 6:6; 2 Kings 20:11; Joshua 10:13).

Unbelief speaks mockingly of three “saving animals”: the speaking serpent (Genesis 3:1), the speaking donkey (here) and the fish in which Jonah was (Jona 1:17; Jona 2:1; 10). Yet it is true that those who do not believe that this really happened cannot be saved, for such a person makes God a liar. The events in which animals are used by God for a special purpose above their nature have to do with the Fall (the serpent), the connection between God and His people with the associated promises (the donkey) and the Lord Jesus (the fish). All three are quoted in the New Testament (2 Corinthians 11:3; 2 Peter 2:16; Matthew 12:40).

Instead of wondering why the donkey, who has never let him down, does so, he whips her off. He even wants to kill her, a folly that is prevented because he has no sword with him. What would he have gained from that? He would only have lost by it. So many people in their folly do things that do not profit them, but only make them lose.

Also by the cruel treatment of his faithful riding animal Balaam proves that he is an unrighteous man. A righteous man knows what his animal needs (Proverbs 12:10a). By the way, there is a sword in the neighborhood, that of the Angel of the LORD. But for that Balaam is blind. In addition, it is not directed against the donkey, but against him.

The reaction of the donkey is not only wonderful by her speaking, but also in what she says (Numbers 22:30). She speaks with more understanding than Balaam. In her words, in the form of questions, there are wise lessons for Balaam and every human being in their relationship to God. First, it recognizes Balaam’s ownership of her when she says: “Am I not your donkey?” Secondly, she can say that she has always been there for him in faithful service: “On which you have ridden all your life to this day?” Thirdly, we see that this exceptional action is not the result of her unwillingness, “have I ever been accustomed to do so to you?”, with which she indirectly says that the unwillingness is with him.

The questions of the donkey have no prophetic content. They are not questions that come from God and have a special meaning. She also says nothing about the Angel of the LORD. It is simply the questions that every animal that is abused would ask if it had the opportunity to do so. They do not go outside the realm of an animal’s feelings, but remain within the realm of animal soul life. The only answer Balaam can and have to give to the questions asked is: “No!” But there is no question of any reaction in his conscience.

There is a practical application to be made. If we are on the road and there will be a delay that prevents us from continuing our journey, how do we react? The Lord wants such an obstacle to lead us to consider our motives for undertaking this journey, whether short or long. It doesn’t have to be wrong, but He wants us to enter His thoughts and become aware that everything can only be His honor if He goes with us. This applies even more so to the path of life we follow during our life journey, the choices we make, for example, which education, which profession, which man or woman we should choose. From which motive do we choose the way we go?

Just as the LORD opened the mouth of the donkey (Numbers 22:28), so He opens the eyes of Balaam (Numbers 22:31). That brings him on his knees. The LORD speaks to him in a questioning manner about his conduct against his donkey. Then He makes it clear to Balaam that He and Balaam are diametrically opposed to each other. Balaam is not in the way of the LORD, but in a way of which the LORD says: “Because your way was contrary to me.” That means that this way was leading to destruction. The Angel emphasizes that Balaam mistreated his donkey three times to force her to go the way he wants her to go, but that the donkey saved him three times for destruction, by turning away from the Angel.

After the LORD has declared to Balaam the lesson with the donkey, Balaam pronounces: “I have sinned.” But it is in the same way as Pharaoh, Saul, and Judas do (Exodus 9:27; Exodus 10:16; 1 Samuel 15:24; 1 Samuel 26:21; Matthew 27:3-4). There is no real repentance. God does not relieve him of his duty, but obliges him to continue, saying that he will only speak what He says to him. It will be to God’s greater honor if He not only prevents Balaam from cursing the people, but also makes Balaam an instrument by whom He blesses His people.

Numbers 26:53

Balaam Meets God as an Adversary

Balaam meets God as his adversary. Balaam goes because God has said it, and because he goes, God is angry. That seems to be a contradiction. Balaam knows it is against the will of God, but he goes, driven by love for money.

In the history with the donkey God shows that Balaam is even more stupid than a donkey. Blinded as he is by the greed of money, he does not know what danger he is in. The donkey has an eye for that. Animals often have more eye for their Owner than humans (Isaiah 1:3). An animal sees more here than someone created in God’s image. What foolishness to persevere on an evil way on which the sword of the LORD is stretched out against the evil one. The donkey saves him from that folly (2 Peter 2:15-16).

Balaam doesn’t seem to notice the unusualness of the donkey’s speaking. He talks to her. It has been suggested that perhaps through his contacts with the demons he is used to talking to animals. Perhaps his anger also makes him that excited that he is not aware of the strangeness of it.

That the LORD let the donkey speak shows how exceptional this event with Balaam is. What is at stake is much indeed. It is about blessing or cursing for the people of God and all related promises. God can use everything and give a voice to give a testimony of His omnipotence and thereby warn (Luke 19:40; Habakkuk 2:11). He can also, if this is in accordance with the execution of His plan, intervene in a law established by Himself (2 Kings 6:6; 2 Kings 20:11; Joshua 10:13).

Unbelief speaks mockingly of three “saving animals”: the speaking serpent (Genesis 3:1), the speaking donkey (here) and the fish in which Jonah was (Jona 1:17; Jona 2:1; 10). Yet it is true that those who do not believe that this really happened cannot be saved, for such a person makes God a liar. The events in which animals are used by God for a special purpose above their nature have to do with the Fall (the serpent), the connection between God and His people with the associated promises (the donkey) and the Lord Jesus (the fish). All three are quoted in the New Testament (2 Corinthians 11:3; 2 Peter 2:16; Matthew 12:40).

Instead of wondering why the donkey, who has never let him down, does so, he whips her off. He even wants to kill her, a folly that is prevented because he has no sword with him. What would he have gained from that? He would only have lost by it. So many people in their folly do things that do not profit them, but only make them lose.

Also by the cruel treatment of his faithful riding animal Balaam proves that he is an unrighteous man. A righteous man knows what his animal needs (Proverbs 12:10a). By the way, there is a sword in the neighborhood, that of the Angel of the LORD. But for that Balaam is blind. In addition, it is not directed against the donkey, but against him.

The reaction of the donkey is not only wonderful by her speaking, but also in what she says (Numbers 22:30). She speaks with more understanding than Balaam. In her words, in the form of questions, there are wise lessons for Balaam and every human being in their relationship to God. First, it recognizes Balaam’s ownership of her when she says: “Am I not your donkey?” Secondly, she can say that she has always been there for him in faithful service: “On which you have ridden all your life to this day?” Thirdly, we see that this exceptional action is not the result of her unwillingness, “have I ever been accustomed to do so to you?”, with which she indirectly says that the unwillingness is with him.

The questions of the donkey have no prophetic content. They are not questions that come from God and have a special meaning. She also says nothing about the Angel of the LORD. It is simply the questions that every animal that is abused would ask if it had the opportunity to do so. They do not go outside the realm of an animal’s feelings, but remain within the realm of animal soul life. The only answer Balaam can and have to give to the questions asked is: “No!” But there is no question of any reaction in his conscience.

There is a practical application to be made. If we are on the road and there will be a delay that prevents us from continuing our journey, how do we react? The Lord wants such an obstacle to lead us to consider our motives for undertaking this journey, whether short or long. It doesn’t have to be wrong, but He wants us to enter His thoughts and become aware that everything can only be His honor if He goes with us. This applies even more so to the path of life we follow during our life journey, the choices we make, for example, which education, which profession, which man or woman we should choose. From which motive do we choose the way we go?

Just as the LORD opened the mouth of the donkey (Numbers 22:28), so He opens the eyes of Balaam (Numbers 22:31). That brings him on his knees. The LORD speaks to him in a questioning manner about his conduct against his donkey. Then He makes it clear to Balaam that He and Balaam are diametrically opposed to each other. Balaam is not in the way of the LORD, but in a way of which the LORD says: “Because your way was contrary to me.” That means that this way was leading to destruction. The Angel emphasizes that Balaam mistreated his donkey three times to force her to go the way he wants her to go, but that the donkey saved him three times for destruction, by turning away from the Angel.

After the LORD has declared to Balaam the lesson with the donkey, Balaam pronounces: “I have sinned.” But it is in the same way as Pharaoh, Saul, and Judas do (Exodus 9:27; Exodus 10:16; 1 Samuel 15:24; 1 Samuel 26:21; Matthew 27:3-4). There is no real repentance. God does not relieve him of his duty, but obliges him to continue, saying that he will only speak what He says to him. It will be to God’s greater honor if He not only prevents Balaam from cursing the people, but also makes Balaam an instrument by whom He blesses His people.

Numbers 26:54

Balaam Meets God as an Adversary

Balaam meets God as his adversary. Balaam goes because God has said it, and because he goes, God is angry. That seems to be a contradiction. Balaam knows it is against the will of God, but he goes, driven by love for money.

In the history with the donkey God shows that Balaam is even more stupid than a donkey. Blinded as he is by the greed of money, he does not know what danger he is in. The donkey has an eye for that. Animals often have more eye for their Owner than humans (Isaiah 1:3). An animal sees more here than someone created in God’s image. What foolishness to persevere on an evil way on which the sword of the LORD is stretched out against the evil one. The donkey saves him from that folly (2 Peter 2:15-16).

Balaam doesn’t seem to notice the unusualness of the donkey’s speaking. He talks to her. It has been suggested that perhaps through his contacts with the demons he is used to talking to animals. Perhaps his anger also makes him that excited that he is not aware of the strangeness of it.

That the LORD let the donkey speak shows how exceptional this event with Balaam is. What is at stake is much indeed. It is about blessing or cursing for the people of God and all related promises. God can use everything and give a voice to give a testimony of His omnipotence and thereby warn (Luke 19:40; Habakkuk 2:11). He can also, if this is in accordance with the execution of His plan, intervene in a law established by Himself (2 Kings 6:6; 2 Kings 20:11; Joshua 10:13).

Unbelief speaks mockingly of three “saving animals”: the speaking serpent (Genesis 3:1), the speaking donkey (here) and the fish in which Jonah was (Jona 1:17; Jona 2:1; 10). Yet it is true that those who do not believe that this really happened cannot be saved, for such a person makes God a liar. The events in which animals are used by God for a special purpose above their nature have to do with the Fall (the serpent), the connection between God and His people with the associated promises (the donkey) and the Lord Jesus (the fish). All three are quoted in the New Testament (2 Corinthians 11:3; 2 Peter 2:16; Matthew 12:40).

Instead of wondering why the donkey, who has never let him down, does so, he whips her off. He even wants to kill her, a folly that is prevented because he has no sword with him. What would he have gained from that? He would only have lost by it. So many people in their folly do things that do not profit them, but only make them lose.

Also by the cruel treatment of his faithful riding animal Balaam proves that he is an unrighteous man. A righteous man knows what his animal needs (Proverbs 12:10a). By the way, there is a sword in the neighborhood, that of the Angel of the LORD. But for that Balaam is blind. In addition, it is not directed against the donkey, but against him.

The reaction of the donkey is not only wonderful by her speaking, but also in what she says (Numbers 22:30). She speaks with more understanding than Balaam. In her words, in the form of questions, there are wise lessons for Balaam and every human being in their relationship to God. First, it recognizes Balaam’s ownership of her when she says: “Am I not your donkey?” Secondly, she can say that she has always been there for him in faithful service: “On which you have ridden all your life to this day?” Thirdly, we see that this exceptional action is not the result of her unwillingness, “have I ever been accustomed to do so to you?”, with which she indirectly says that the unwillingness is with him.

The questions of the donkey have no prophetic content. They are not questions that come from God and have a special meaning. She also says nothing about the Angel of the LORD. It is simply the questions that every animal that is abused would ask if it had the opportunity to do so. They do not go outside the realm of an animal’s feelings, but remain within the realm of animal soul life. The only answer Balaam can and have to give to the questions asked is: “No!” But there is no question of any reaction in his conscience.

There is a practical application to be made. If we are on the road and there will be a delay that prevents us from continuing our journey, how do we react? The Lord wants such an obstacle to lead us to consider our motives for undertaking this journey, whether short or long. It doesn’t have to be wrong, but He wants us to enter His thoughts and become aware that everything can only be His honor if He goes with us. This applies even more so to the path of life we follow during our life journey, the choices we make, for example, which education, which profession, which man or woman we should choose. From which motive do we choose the way we go?

Just as the LORD opened the mouth of the donkey (Numbers 22:28), so He opens the eyes of Balaam (Numbers 22:31). That brings him on his knees. The LORD speaks to him in a questioning manner about his conduct against his donkey. Then He makes it clear to Balaam that He and Balaam are diametrically opposed to each other. Balaam is not in the way of the LORD, but in a way of which the LORD says: “Because your way was contrary to me.” That means that this way was leading to destruction. The Angel emphasizes that Balaam mistreated his donkey three times to force her to go the way he wants her to go, but that the donkey saved him three times for destruction, by turning away from the Angel.

After the LORD has declared to Balaam the lesson with the donkey, Balaam pronounces: “I have sinned.” But it is in the same way as Pharaoh, Saul, and Judas do (Exodus 9:27; Exodus 10:16; 1 Samuel 15:24; 1 Samuel 26:21; Matthew 27:3-4). There is no real repentance. God does not relieve him of his duty, but obliges him to continue, saying that he will only speak what He says to him. It will be to God’s greater honor if He not only prevents Balaam from cursing the people, but also makes Balaam an instrument by whom He blesses His people.

Numbers 26:55

Balaam Meets God as an Adversary

Balaam meets God as his adversary. Balaam goes because God has said it, and because he goes, God is angry. That seems to be a contradiction. Balaam knows it is against the will of God, but he goes, driven by love for money.

In the history with the donkey God shows that Balaam is even more stupid than a donkey. Blinded as he is by the greed of money, he does not know what danger he is in. The donkey has an eye for that. Animals often have more eye for their Owner than humans (Isaiah 1:3). An animal sees more here than someone created in God’s image. What foolishness to persevere on an evil way on which the sword of the LORD is stretched out against the evil one. The donkey saves him from that folly (2 Peter 2:15-16).

Balaam doesn’t seem to notice the unusualness of the donkey’s speaking. He talks to her. It has been suggested that perhaps through his contacts with the demons he is used to talking to animals. Perhaps his anger also makes him that excited that he is not aware of the strangeness of it.

That the LORD let the donkey speak shows how exceptional this event with Balaam is. What is at stake is much indeed. It is about blessing or cursing for the people of God and all related promises. God can use everything and give a voice to give a testimony of His omnipotence and thereby warn (Luke 19:40; Habakkuk 2:11). He can also, if this is in accordance with the execution of His plan, intervene in a law established by Himself (2 Kings 6:6; 2 Kings 20:11; Joshua 10:13).

Unbelief speaks mockingly of three “saving animals”: the speaking serpent (Genesis 3:1), the speaking donkey (here) and the fish in which Jonah was (Jona 1:17; Jona 2:1; 10). Yet it is true that those who do not believe that this really happened cannot be saved, for such a person makes God a liar. The events in which animals are used by God for a special purpose above their nature have to do with the Fall (the serpent), the connection between God and His people with the associated promises (the donkey) and the Lord Jesus (the fish). All three are quoted in the New Testament (2 Corinthians 11:3; 2 Peter 2:16; Matthew 12:40).

Instead of wondering why the donkey, who has never let him down, does so, he whips her off. He even wants to kill her, a folly that is prevented because he has no sword with him. What would he have gained from that? He would only have lost by it. So many people in their folly do things that do not profit them, but only make them lose.

Also by the cruel treatment of his faithful riding animal Balaam proves that he is an unrighteous man. A righteous man knows what his animal needs (Proverbs 12:10a). By the way, there is a sword in the neighborhood, that of the Angel of the LORD. But for that Balaam is blind. In addition, it is not directed against the donkey, but against him.

The reaction of the donkey is not only wonderful by her speaking, but also in what she says (Numbers 22:30). She speaks with more understanding than Balaam. In her words, in the form of questions, there are wise lessons for Balaam and every human being in their relationship to God. First, it recognizes Balaam’s ownership of her when she says: “Am I not your donkey?” Secondly, she can say that she has always been there for him in faithful service: “On which you have ridden all your life to this day?” Thirdly, we see that this exceptional action is not the result of her unwillingness, “have I ever been accustomed to do so to you?”, with which she indirectly says that the unwillingness is with him.

The questions of the donkey have no prophetic content. They are not questions that come from God and have a special meaning. She also says nothing about the Angel of the LORD. It is simply the questions that every animal that is abused would ask if it had the opportunity to do so. They do not go outside the realm of an animal’s feelings, but remain within the realm of animal soul life. The only answer Balaam can and have to give to the questions asked is: “No!” But there is no question of any reaction in his conscience.

There is a practical application to be made. If we are on the road and there will be a delay that prevents us from continuing our journey, how do we react? The Lord wants such an obstacle to lead us to consider our motives for undertaking this journey, whether short or long. It doesn’t have to be wrong, but He wants us to enter His thoughts and become aware that everything can only be His honor if He goes with us. This applies even more so to the path of life we follow during our life journey, the choices we make, for example, which education, which profession, which man or woman we should choose. From which motive do we choose the way we go?

Just as the LORD opened the mouth of the donkey (Numbers 22:28), so He opens the eyes of Balaam (Numbers 22:31). That brings him on his knees. The LORD speaks to him in a questioning manner about his conduct against his donkey. Then He makes it clear to Balaam that He and Balaam are diametrically opposed to each other. Balaam is not in the way of the LORD, but in a way of which the LORD says: “Because your way was contrary to me.” That means that this way was leading to destruction. The Angel emphasizes that Balaam mistreated his donkey three times to force her to go the way he wants her to go, but that the donkey saved him three times for destruction, by turning away from the Angel.

After the LORD has declared to Balaam the lesson with the donkey, Balaam pronounces: “I have sinned.” But it is in the same way as Pharaoh, Saul, and Judas do (Exodus 9:27; Exodus 10:16; 1 Samuel 15:24; 1 Samuel 26:21; Matthew 27:3-4). There is no real repentance. God does not relieve him of his duty, but obliges him to continue, saying that he will only speak what He says to him. It will be to God’s greater honor if He not only prevents Balaam from cursing the people, but also makes Balaam an instrument by whom He blesses His people.

Numbers 26:56

Balaam Meets God as an Adversary

Balaam meets God as his adversary. Balaam goes because God has said it, and because he goes, God is angry. That seems to be a contradiction. Balaam knows it is against the will of God, but he goes, driven by love for money.

In the history with the donkey God shows that Balaam is even more stupid than a donkey. Blinded as he is by the greed of money, he does not know what danger he is in. The donkey has an eye for that. Animals often have more eye for their Owner than humans (Isaiah 1:3). An animal sees more here than someone created in God’s image. What foolishness to persevere on an evil way on which the sword of the LORD is stretched out against the evil one. The donkey saves him from that folly (2 Peter 2:15-16).

Balaam doesn’t seem to notice the unusualness of the donkey’s speaking. He talks to her. It has been suggested that perhaps through his contacts with the demons he is used to talking to animals. Perhaps his anger also makes him that excited that he is not aware of the strangeness of it.

That the LORD let the donkey speak shows how exceptional this event with Balaam is. What is at stake is much indeed. It is about blessing or cursing for the people of God and all related promises. God can use everything and give a voice to give a testimony of His omnipotence and thereby warn (Luke 19:40; Habakkuk 2:11). He can also, if this is in accordance with the execution of His plan, intervene in a law established by Himself (2 Kings 6:6; 2 Kings 20:11; Joshua 10:13).

Unbelief speaks mockingly of three “saving animals”: the speaking serpent (Genesis 3:1), the speaking donkey (here) and the fish in which Jonah was (Jona 1:17; Jona 2:1; 10). Yet it is true that those who do not believe that this really happened cannot be saved, for such a person makes God a liar. The events in which animals are used by God for a special purpose above their nature have to do with the Fall (the serpent), the connection between God and His people with the associated promises (the donkey) and the Lord Jesus (the fish). All three are quoted in the New Testament (2 Corinthians 11:3; 2 Peter 2:16; Matthew 12:40).

Instead of wondering why the donkey, who has never let him down, does so, he whips her off. He even wants to kill her, a folly that is prevented because he has no sword with him. What would he have gained from that? He would only have lost by it. So many people in their folly do things that do not profit them, but only make them lose.

Also by the cruel treatment of his faithful riding animal Balaam proves that he is an unrighteous man. A righteous man knows what his animal needs (Proverbs 12:10a). By the way, there is a sword in the neighborhood, that of the Angel of the LORD. But for that Balaam is blind. In addition, it is not directed against the donkey, but against him.

The reaction of the donkey is not only wonderful by her speaking, but also in what she says (Numbers 22:30). She speaks with more understanding than Balaam. In her words, in the form of questions, there are wise lessons for Balaam and every human being in their relationship to God. First, it recognizes Balaam’s ownership of her when she says: “Am I not your donkey?” Secondly, she can say that she has always been there for him in faithful service: “On which you have ridden all your life to this day?” Thirdly, we see that this exceptional action is not the result of her unwillingness, “have I ever been accustomed to do so to you?”, with which she indirectly says that the unwillingness is with him.

The questions of the donkey have no prophetic content. They are not questions that come from God and have a special meaning. She also says nothing about the Angel of the LORD. It is simply the questions that every animal that is abused would ask if it had the opportunity to do so. They do not go outside the realm of an animal’s feelings, but remain within the realm of animal soul life. The only answer Balaam can and have to give to the questions asked is: “No!” But there is no question of any reaction in his conscience.

There is a practical application to be made. If we are on the road and there will be a delay that prevents us from continuing our journey, how do we react? The Lord wants such an obstacle to lead us to consider our motives for undertaking this journey, whether short or long. It doesn’t have to be wrong, but He wants us to enter His thoughts and become aware that everything can only be His honor if He goes with us. This applies even more so to the path of life we follow during our life journey, the choices we make, for example, which education, which profession, which man or woman we should choose. From which motive do we choose the way we go?

Just as the LORD opened the mouth of the donkey (Numbers 22:28), so He opens the eyes of Balaam (Numbers 22:31). That brings him on his knees. The LORD speaks to him in a questioning manner about his conduct against his donkey. Then He makes it clear to Balaam that He and Balaam are diametrically opposed to each other. Balaam is not in the way of the LORD, but in a way of which the LORD says: “Because your way was contrary to me.” That means that this way was leading to destruction. The Angel emphasizes that Balaam mistreated his donkey three times to force her to go the way he wants her to go, but that the donkey saved him three times for destruction, by turning away from the Angel.

After the LORD has declared to Balaam the lesson with the donkey, Balaam pronounces: “I have sinned.” But it is in the same way as Pharaoh, Saul, and Judas do (Exodus 9:27; Exodus 10:16; 1 Samuel 15:24; 1 Samuel 26:21; Matthew 27:3-4). There is no real repentance. God does not relieve him of his duty, but obliges him to continue, saying that he will only speak what He says to him. It will be to God’s greater honor if He not only prevents Balaam from cursing the people, but also makes Balaam an instrument by whom He blesses His people.

Numbers 26:57

Balaam Meets God as an Adversary

Balaam meets God as his adversary. Balaam goes because God has said it, and because he goes, God is angry. That seems to be a contradiction. Balaam knows it is against the will of God, but he goes, driven by love for money.

In the history with the donkey God shows that Balaam is even more stupid than a donkey. Blinded as he is by the greed of money, he does not know what danger he is in. The donkey has an eye for that. Animals often have more eye for their Owner than humans (Isaiah 1:3). An animal sees more here than someone created in God’s image. What foolishness to persevere on an evil way on which the sword of the LORD is stretched out against the evil one. The donkey saves him from that folly (2 Peter 2:15-16).

Balaam doesn’t seem to notice the unusualness of the donkey’s speaking. He talks to her. It has been suggested that perhaps through his contacts with the demons he is used to talking to animals. Perhaps his anger also makes him that excited that he is not aware of the strangeness of it.

That the LORD let the donkey speak shows how exceptional this event with Balaam is. What is at stake is much indeed. It is about blessing or cursing for the people of God and all related promises. God can use everything and give a voice to give a testimony of His omnipotence and thereby warn (Luke 19:40; Habakkuk 2:11). He can also, if this is in accordance with the execution of His plan, intervene in a law established by Himself (2 Kings 6:6; 2 Kings 20:11; Joshua 10:13).

Unbelief speaks mockingly of three “saving animals”: the speaking serpent (Genesis 3:1), the speaking donkey (here) and the fish in which Jonah was (Jona 1:17; Jona 2:1; 10). Yet it is true that those who do not believe that this really happened cannot be saved, for such a person makes God a liar. The events in which animals are used by God for a special purpose above their nature have to do with the Fall (the serpent), the connection between God and His people with the associated promises (the donkey) and the Lord Jesus (the fish). All three are quoted in the New Testament (2 Corinthians 11:3; 2 Peter 2:16; Matthew 12:40).

Instead of wondering why the donkey, who has never let him down, does so, he whips her off. He even wants to kill her, a folly that is prevented because he has no sword with him. What would he have gained from that? He would only have lost by it. So many people in their folly do things that do not profit them, but only make them lose.

Also by the cruel treatment of his faithful riding animal Balaam proves that he is an unrighteous man. A righteous man knows what his animal needs (Proverbs 12:10a). By the way, there is a sword in the neighborhood, that of the Angel of the LORD. But for that Balaam is blind. In addition, it is not directed against the donkey, but against him.

The reaction of the donkey is not only wonderful by her speaking, but also in what she says (Numbers 22:30). She speaks with more understanding than Balaam. In her words, in the form of questions, there are wise lessons for Balaam and every human being in their relationship to God. First, it recognizes Balaam’s ownership of her when she says: “Am I not your donkey?” Secondly, she can say that she has always been there for him in faithful service: “On which you have ridden all your life to this day?” Thirdly, we see that this exceptional action is not the result of her unwillingness, “have I ever been accustomed to do so to you?”, with which she indirectly says that the unwillingness is with him.

The questions of the donkey have no prophetic content. They are not questions that come from God and have a special meaning. She also says nothing about the Angel of the LORD. It is simply the questions that every animal that is abused would ask if it had the opportunity to do so. They do not go outside the realm of an animal’s feelings, but remain within the realm of animal soul life. The only answer Balaam can and have to give to the questions asked is: “No!” But there is no question of any reaction in his conscience.

There is a practical application to be made. If we are on the road and there will be a delay that prevents us from continuing our journey, how do we react? The Lord wants such an obstacle to lead us to consider our motives for undertaking this journey, whether short or long. It doesn’t have to be wrong, but He wants us to enter His thoughts and become aware that everything can only be His honor if He goes with us. This applies even more so to the path of life we follow during our life journey, the choices we make, for example, which education, which profession, which man or woman we should choose. From which motive do we choose the way we go?

Just as the LORD opened the mouth of the donkey (Numbers 22:28), so He opens the eyes of Balaam (Numbers 22:31). That brings him on his knees. The LORD speaks to him in a questioning manner about his conduct against his donkey. Then He makes it clear to Balaam that He and Balaam are diametrically opposed to each other. Balaam is not in the way of the LORD, but in a way of which the LORD says: “Because your way was contrary to me.” That means that this way was leading to destruction. The Angel emphasizes that Balaam mistreated his donkey three times to force her to go the way he wants her to go, but that the donkey saved him three times for destruction, by turning away from the Angel.

After the LORD has declared to Balaam the lesson with the donkey, Balaam pronounces: “I have sinned.” But it is in the same way as Pharaoh, Saul, and Judas do (Exodus 9:27; Exodus 10:16; 1 Samuel 15:24; 1 Samuel 26:21; Matthew 27:3-4). There is no real repentance. God does not relieve him of his duty, but obliges him to continue, saying that he will only speak what He says to him. It will be to God’s greater honor if He not only prevents Balaam from cursing the people, but also makes Balaam an instrument by whom He blesses His people.

Numbers 26:58

Balaam Meets God as an Adversary

Balaam meets God as his adversary. Balaam goes because God has said it, and because he goes, God is angry. That seems to be a contradiction. Balaam knows it is against the will of God, but he goes, driven by love for money.

In the history with the donkey God shows that Balaam is even more stupid than a donkey. Blinded as he is by the greed of money, he does not know what danger he is in. The donkey has an eye for that. Animals often have more eye for their Owner than humans (Isaiah 1:3). An animal sees more here than someone created in God’s image. What foolishness to persevere on an evil way on which the sword of the LORD is stretched out against the evil one. The donkey saves him from that folly (2 Peter 2:15-16).

Balaam doesn’t seem to notice the unusualness of the donkey’s speaking. He talks to her. It has been suggested that perhaps through his contacts with the demons he is used to talking to animals. Perhaps his anger also makes him that excited that he is not aware of the strangeness of it.

That the LORD let the donkey speak shows how exceptional this event with Balaam is. What is at stake is much indeed. It is about blessing or cursing for the people of God and all related promises. God can use everything and give a voice to give a testimony of His omnipotence and thereby warn (Luke 19:40; Habakkuk 2:11). He can also, if this is in accordance with the execution of His plan, intervene in a law established by Himself (2 Kings 6:6; 2 Kings 20:11; Joshua 10:13).

Unbelief speaks mockingly of three “saving animals”: the speaking serpent (Genesis 3:1), the speaking donkey (here) and the fish in which Jonah was (Jona 1:17; Jona 2:1; 10). Yet it is true that those who do not believe that this really happened cannot be saved, for such a person makes God a liar. The events in which animals are used by God for a special purpose above their nature have to do with the Fall (the serpent), the connection between God and His people with the associated promises (the donkey) and the Lord Jesus (the fish). All three are quoted in the New Testament (2 Corinthians 11:3; 2 Peter 2:16; Matthew 12:40).

Instead of wondering why the donkey, who has never let him down, does so, he whips her off. He even wants to kill her, a folly that is prevented because he has no sword with him. What would he have gained from that? He would only have lost by it. So many people in their folly do things that do not profit them, but only make them lose.

Also by the cruel treatment of his faithful riding animal Balaam proves that he is an unrighteous man. A righteous man knows what his animal needs (Proverbs 12:10a). By the way, there is a sword in the neighborhood, that of the Angel of the LORD. But for that Balaam is blind. In addition, it is not directed against the donkey, but against him.

The reaction of the donkey is not only wonderful by her speaking, but also in what she says (Numbers 22:30). She speaks with more understanding than Balaam. In her words, in the form of questions, there are wise lessons for Balaam and every human being in their relationship to God. First, it recognizes Balaam’s ownership of her when she says: “Am I not your donkey?” Secondly, she can say that she has always been there for him in faithful service: “On which you have ridden all your life to this day?” Thirdly, we see that this exceptional action is not the result of her unwillingness, “have I ever been accustomed to do so to you?”, with which she indirectly says that the unwillingness is with him.

The questions of the donkey have no prophetic content. They are not questions that come from God and have a special meaning. She also says nothing about the Angel of the LORD. It is simply the questions that every animal that is abused would ask if it had the opportunity to do so. They do not go outside the realm of an animal’s feelings, but remain within the realm of animal soul life. The only answer Balaam can and have to give to the questions asked is: “No!” But there is no question of any reaction in his conscience.

There is a practical application to be made. If we are on the road and there will be a delay that prevents us from continuing our journey, how do we react? The Lord wants such an obstacle to lead us to consider our motives for undertaking this journey, whether short or long. It doesn’t have to be wrong, but He wants us to enter His thoughts and become aware that everything can only be His honor if He goes with us. This applies even more so to the path of life we follow during our life journey, the choices we make, for example, which education, which profession, which man or woman we should choose. From which motive do we choose the way we go?

Just as the LORD opened the mouth of the donkey (Numbers 22:28), so He opens the eyes of Balaam (Numbers 22:31). That brings him on his knees. The LORD speaks to him in a questioning manner about his conduct against his donkey. Then He makes it clear to Balaam that He and Balaam are diametrically opposed to each other. Balaam is not in the way of the LORD, but in a way of which the LORD says: “Because your way was contrary to me.” That means that this way was leading to destruction. The Angel emphasizes that Balaam mistreated his donkey three times to force her to go the way he wants her to go, but that the donkey saved him three times for destruction, by turning away from the Angel.

After the LORD has declared to Balaam the lesson with the donkey, Balaam pronounces: “I have sinned.” But it is in the same way as Pharaoh, Saul, and Judas do (Exodus 9:27; Exodus 10:16; 1 Samuel 15:24; 1 Samuel 26:21; Matthew 27:3-4). There is no real repentance. God does not relieve him of his duty, but obliges him to continue, saying that he will only speak what He says to him. It will be to God’s greater honor if He not only prevents Balaam from cursing the people, but also makes Balaam an instrument by whom He blesses His people.

Numbers 26:59

Balaam Meets God as an Adversary

Balaam meets God as his adversary. Balaam goes because God has said it, and because he goes, God is angry. That seems to be a contradiction. Balaam knows it is against the will of God, but he goes, driven by love for money.

In the history with the donkey God shows that Balaam is even more stupid than a donkey. Blinded as he is by the greed of money, he does not know what danger he is in. The donkey has an eye for that. Animals often have more eye for their Owner than humans (Isaiah 1:3). An animal sees more here than someone created in God’s image. What foolishness to persevere on an evil way on which the sword of the LORD is stretched out against the evil one. The donkey saves him from that folly (2 Peter 2:15-16).

Balaam doesn’t seem to notice the unusualness of the donkey’s speaking. He talks to her. It has been suggested that perhaps through his contacts with the demons he is used to talking to animals. Perhaps his anger also makes him that excited that he is not aware of the strangeness of it.

That the LORD let the donkey speak shows how exceptional this event with Balaam is. What is at stake is much indeed. It is about blessing or cursing for the people of God and all related promises. God can use everything and give a voice to give a testimony of His omnipotence and thereby warn (Luke 19:40; Habakkuk 2:11). He can also, if this is in accordance with the execution of His plan, intervene in a law established by Himself (2 Kings 6:6; 2 Kings 20:11; Joshua 10:13).

Unbelief speaks mockingly of three “saving animals”: the speaking serpent (Genesis 3:1), the speaking donkey (here) and the fish in which Jonah was (Jona 1:17; Jona 2:1; 10). Yet it is true that those who do not believe that this really happened cannot be saved, for such a person makes God a liar. The events in which animals are used by God for a special purpose above their nature have to do with the Fall (the serpent), the connection between God and His people with the associated promises (the donkey) and the Lord Jesus (the fish). All three are quoted in the New Testament (2 Corinthians 11:3; 2 Peter 2:16; Matthew 12:40).

Instead of wondering why the donkey, who has never let him down, does so, he whips her off. He even wants to kill her, a folly that is prevented because he has no sword with him. What would he have gained from that? He would only have lost by it. So many people in their folly do things that do not profit them, but only make them lose.

Also by the cruel treatment of his faithful riding animal Balaam proves that he is an unrighteous man. A righteous man knows what his animal needs (Proverbs 12:10a). By the way, there is a sword in the neighborhood, that of the Angel of the LORD. But for that Balaam is blind. In addition, it is not directed against the donkey, but against him.

The reaction of the donkey is not only wonderful by her speaking, but also in what she says (Numbers 22:30). She speaks with more understanding than Balaam. In her words, in the form of questions, there are wise lessons for Balaam and every human being in their relationship to God. First, it recognizes Balaam’s ownership of her when she says: “Am I not your donkey?” Secondly, she can say that she has always been there for him in faithful service: “On which you have ridden all your life to this day?” Thirdly, we see that this exceptional action is not the result of her unwillingness, “have I ever been accustomed to do so to you?”, with which she indirectly says that the unwillingness is with him.

The questions of the donkey have no prophetic content. They are not questions that come from God and have a special meaning. She also says nothing about the Angel of the LORD. It is simply the questions that every animal that is abused would ask if it had the opportunity to do so. They do not go outside the realm of an animal’s feelings, but remain within the realm of animal soul life. The only answer Balaam can and have to give to the questions asked is: “No!” But there is no question of any reaction in his conscience.

There is a practical application to be made. If we are on the road and there will be a delay that prevents us from continuing our journey, how do we react? The Lord wants such an obstacle to lead us to consider our motives for undertaking this journey, whether short or long. It doesn’t have to be wrong, but He wants us to enter His thoughts and become aware that everything can only be His honor if He goes with us. This applies even more so to the path of life we follow during our life journey, the choices we make, for example, which education, which profession, which man or woman we should choose. From which motive do we choose the way we go?

Just as the LORD opened the mouth of the donkey (Numbers 22:28), so He opens the eyes of Balaam (Numbers 22:31). That brings him on his knees. The LORD speaks to him in a questioning manner about his conduct against his donkey. Then He makes it clear to Balaam that He and Balaam are diametrically opposed to each other. Balaam is not in the way of the LORD, but in a way of which the LORD says: “Because your way was contrary to me.” That means that this way was leading to destruction. The Angel emphasizes that Balaam mistreated his donkey three times to force her to go the way he wants her to go, but that the donkey saved him three times for destruction, by turning away from the Angel.

After the LORD has declared to Balaam the lesson with the donkey, Balaam pronounces: “I have sinned.” But it is in the same way as Pharaoh, Saul, and Judas do (Exodus 9:27; Exodus 10:16; 1 Samuel 15:24; 1 Samuel 26:21; Matthew 27:3-4). There is no real repentance. God does not relieve him of his duty, but obliges him to continue, saying that he will only speak what He says to him. It will be to God’s greater honor if He not only prevents Balaam from cursing the people, but also makes Balaam an instrument by whom He blesses His people.

Numbers 26:60

Balaam Meets God as an Adversary

Balaam meets God as his adversary. Balaam goes because God has said it, and because he goes, God is angry. That seems to be a contradiction. Balaam knows it is against the will of God, but he goes, driven by love for money.

In the history with the donkey God shows that Balaam is even more stupid than a donkey. Blinded as he is by the greed of money, he does not know what danger he is in. The donkey has an eye for that. Animals often have more eye for their Owner than humans (Isaiah 1:3). An animal sees more here than someone created in God’s image. What foolishness to persevere on an evil way on which the sword of the LORD is stretched out against the evil one. The donkey saves him from that folly (2 Peter 2:15-16).

Balaam doesn’t seem to notice the unusualness of the donkey’s speaking. He talks to her. It has been suggested that perhaps through his contacts with the demons he is used to talking to animals. Perhaps his anger also makes him that excited that he is not aware of the strangeness of it.

That the LORD let the donkey speak shows how exceptional this event with Balaam is. What is at stake is much indeed. It is about blessing or cursing for the people of God and all related promises. God can use everything and give a voice to give a testimony of His omnipotence and thereby warn (Luke 19:40; Habakkuk 2:11). He can also, if this is in accordance with the execution of His plan, intervene in a law established by Himself (2 Kings 6:6; 2 Kings 20:11; Joshua 10:13).

Unbelief speaks mockingly of three “saving animals”: the speaking serpent (Genesis 3:1), the speaking donkey (here) and the fish in which Jonah was (Jona 1:17; Jona 2:1; 10). Yet it is true that those who do not believe that this really happened cannot be saved, for such a person makes God a liar. The events in which animals are used by God for a special purpose above their nature have to do with the Fall (the serpent), the connection between God and His people with the associated promises (the donkey) and the Lord Jesus (the fish). All three are quoted in the New Testament (2 Corinthians 11:3; 2 Peter 2:16; Matthew 12:40).

Instead of wondering why the donkey, who has never let him down, does so, he whips her off. He even wants to kill her, a folly that is prevented because he has no sword with him. What would he have gained from that? He would only have lost by it. So many people in their folly do things that do not profit them, but only make them lose.

Also by the cruel treatment of his faithful riding animal Balaam proves that he is an unrighteous man. A righteous man knows what his animal needs (Proverbs 12:10a). By the way, there is a sword in the neighborhood, that of the Angel of the LORD. But for that Balaam is blind. In addition, it is not directed against the donkey, but against him.

The reaction of the donkey is not only wonderful by her speaking, but also in what she says (Numbers 22:30). She speaks with more understanding than Balaam. In her words, in the form of questions, there are wise lessons for Balaam and every human being in their relationship to God. First, it recognizes Balaam’s ownership of her when she says: “Am I not your donkey?” Secondly, she can say that she has always been there for him in faithful service: “On which you have ridden all your life to this day?” Thirdly, we see that this exceptional action is not the result of her unwillingness, “have I ever been accustomed to do so to you?”, with which she indirectly says that the unwillingness is with him.

The questions of the donkey have no prophetic content. They are not questions that come from God and have a special meaning. She also says nothing about the Angel of the LORD. It is simply the questions that every animal that is abused would ask if it had the opportunity to do so. They do not go outside the realm of an animal’s feelings, but remain within the realm of animal soul life. The only answer Balaam can and have to give to the questions asked is: “No!” But there is no question of any reaction in his conscience.

There is a practical application to be made. If we are on the road and there will be a delay that prevents us from continuing our journey, how do we react? The Lord wants such an obstacle to lead us to consider our motives for undertaking this journey, whether short or long. It doesn’t have to be wrong, but He wants us to enter His thoughts and become aware that everything can only be His honor if He goes with us. This applies even more so to the path of life we follow during our life journey, the choices we make, for example, which education, which profession, which man or woman we should choose. From which motive do we choose the way we go?

Just as the LORD opened the mouth of the donkey (Numbers 22:28), so He opens the eyes of Balaam (Numbers 22:31). That brings him on his knees. The LORD speaks to him in a questioning manner about his conduct against his donkey. Then He makes it clear to Balaam that He and Balaam are diametrically opposed to each other. Balaam is not in the way of the LORD, but in a way of which the LORD says: “Because your way was contrary to me.” That means that this way was leading to destruction. The Angel emphasizes that Balaam mistreated his donkey three times to force her to go the way he wants her to go, but that the donkey saved him three times for destruction, by turning away from the Angel.

After the LORD has declared to Balaam the lesson with the donkey, Balaam pronounces: “I have sinned.” But it is in the same way as Pharaoh, Saul, and Judas do (Exodus 9:27; Exodus 10:16; 1 Samuel 15:24; 1 Samuel 26:21; Matthew 27:3-4). There is no real repentance. God does not relieve him of his duty, but obliges him to continue, saying that he will only speak what He says to him. It will be to God’s greater honor if He not only prevents Balaam from cursing the people, but also makes Balaam an instrument by whom He blesses His people.

Numbers 26:61

Balaam Meets God as an Adversary

Balaam meets God as his adversary. Balaam goes because God has said it, and because he goes, God is angry. That seems to be a contradiction. Balaam knows it is against the will of God, but he goes, driven by love for money.

In the history with the donkey God shows that Balaam is even more stupid than a donkey. Blinded as he is by the greed of money, he does not know what danger he is in. The donkey has an eye for that. Animals often have more eye for their Owner than humans (Isaiah 1:3). An animal sees more here than someone created in God’s image. What foolishness to persevere on an evil way on which the sword of the LORD is stretched out against the evil one. The donkey saves him from that folly (2 Peter 2:15-16).

Balaam doesn’t seem to notice the unusualness of the donkey’s speaking. He talks to her. It has been suggested that perhaps through his contacts with the demons he is used to talking to animals. Perhaps his anger also makes him that excited that he is not aware of the strangeness of it.

That the LORD let the donkey speak shows how exceptional this event with Balaam is. What is at stake is much indeed. It is about blessing or cursing for the people of God and all related promises. God can use everything and give a voice to give a testimony of His omnipotence and thereby warn (Luke 19:40; Habakkuk 2:11). He can also, if this is in accordance with the execution of His plan, intervene in a law established by Himself (2 Kings 6:6; 2 Kings 20:11; Joshua 10:13).

Unbelief speaks mockingly of three “saving animals”: the speaking serpent (Genesis 3:1), the speaking donkey (here) and the fish in which Jonah was (Jona 1:17; Jona 2:1; 10). Yet it is true that those who do not believe that this really happened cannot be saved, for such a person makes God a liar. The events in which animals are used by God for a special purpose above their nature have to do with the Fall (the serpent), the connection between God and His people with the associated promises (the donkey) and the Lord Jesus (the fish). All three are quoted in the New Testament (2 Corinthians 11:3; 2 Peter 2:16; Matthew 12:40).

Instead of wondering why the donkey, who has never let him down, does so, he whips her off. He even wants to kill her, a folly that is prevented because he has no sword with him. What would he have gained from that? He would only have lost by it. So many people in their folly do things that do not profit them, but only make them lose.

Also by the cruel treatment of his faithful riding animal Balaam proves that he is an unrighteous man. A righteous man knows what his animal needs (Proverbs 12:10a). By the way, there is a sword in the neighborhood, that of the Angel of the LORD. But for that Balaam is blind. In addition, it is not directed against the donkey, but against him.

The reaction of the donkey is not only wonderful by her speaking, but also in what she says (Numbers 22:30). She speaks with more understanding than Balaam. In her words, in the form of questions, there are wise lessons for Balaam and every human being in their relationship to God. First, it recognizes Balaam’s ownership of her when she says: “Am I not your donkey?” Secondly, she can say that she has always been there for him in faithful service: “On which you have ridden all your life to this day?” Thirdly, we see that this exceptional action is not the result of her unwillingness, “have I ever been accustomed to do so to you?”, with which she indirectly says that the unwillingness is with him.

The questions of the donkey have no prophetic content. They are not questions that come from God and have a special meaning. She also says nothing about the Angel of the LORD. It is simply the questions that every animal that is abused would ask if it had the opportunity to do so. They do not go outside the realm of an animal’s feelings, but remain within the realm of animal soul life. The only answer Balaam can and have to give to the questions asked is: “No!” But there is no question of any reaction in his conscience.

There is a practical application to be made. If we are on the road and there will be a delay that prevents us from continuing our journey, how do we react? The Lord wants such an obstacle to lead us to consider our motives for undertaking this journey, whether short or long. It doesn’t have to be wrong, but He wants us to enter His thoughts and become aware that everything can only be His honor if He goes with us. This applies even more so to the path of life we follow during our life journey, the choices we make, for example, which education, which profession, which man or woman we should choose. From which motive do we choose the way we go?

Just as the LORD opened the mouth of the donkey (Numbers 22:28), so He opens the eyes of Balaam (Numbers 22:31). That brings him on his knees. The LORD speaks to him in a questioning manner about his conduct against his donkey. Then He makes it clear to Balaam that He and Balaam are diametrically opposed to each other. Balaam is not in the way of the LORD, but in a way of which the LORD says: “Because your way was contrary to me.” That means that this way was leading to destruction. The Angel emphasizes that Balaam mistreated his donkey three times to force her to go the way he wants her to go, but that the donkey saved him three times for destruction, by turning away from the Angel.

After the LORD has declared to Balaam the lesson with the donkey, Balaam pronounces: “I have sinned.” But it is in the same way as Pharaoh, Saul, and Judas do (Exodus 9:27; Exodus 10:16; 1 Samuel 15:24; 1 Samuel 26:21; Matthew 27:3-4). There is no real repentance. God does not relieve him of his duty, but obliges him to continue, saying that he will only speak what He says to him. It will be to God’s greater honor if He not only prevents Balaam from cursing the people, but also makes Balaam an instrument by whom He blesses His people.

Numbers 26:62

Balaam Meets God as an Adversary

Balaam meets God as his adversary. Balaam goes because God has said it, and because he goes, God is angry. That seems to be a contradiction. Balaam knows it is against the will of God, but he goes, driven by love for money.

In the history with the donkey God shows that Balaam is even more stupid than a donkey. Blinded as he is by the greed of money, he does not know what danger he is in. The donkey has an eye for that. Animals often have more eye for their Owner than humans (Isaiah 1:3). An animal sees more here than someone created in God’s image. What foolishness to persevere on an evil way on which the sword of the LORD is stretched out against the evil one. The donkey saves him from that folly (2 Peter 2:15-16).

Balaam doesn’t seem to notice the unusualness of the donkey’s speaking. He talks to her. It has been suggested that perhaps through his contacts with the demons he is used to talking to animals. Perhaps his anger also makes him that excited that he is not aware of the strangeness of it.

That the LORD let the donkey speak shows how exceptional this event with Balaam is. What is at stake is much indeed. It is about blessing or cursing for the people of God and all related promises. God can use everything and give a voice to give a testimony of His omnipotence and thereby warn (Luke 19:40; Habakkuk 2:11). He can also, if this is in accordance with the execution of His plan, intervene in a law established by Himself (2 Kings 6:6; 2 Kings 20:11; Joshua 10:13).

Unbelief speaks mockingly of three “saving animals”: the speaking serpent (Genesis 3:1), the speaking donkey (here) and the fish in which Jonah was (Jona 1:17; Jona 2:1; 10). Yet it is true that those who do not believe that this really happened cannot be saved, for such a person makes God a liar. The events in which animals are used by God for a special purpose above their nature have to do with the Fall (the serpent), the connection between God and His people with the associated promises (the donkey) and the Lord Jesus (the fish). All three are quoted in the New Testament (2 Corinthians 11:3; 2 Peter 2:16; Matthew 12:40).

Instead of wondering why the donkey, who has never let him down, does so, he whips her off. He even wants to kill her, a folly that is prevented because he has no sword with him. What would he have gained from that? He would only have lost by it. So many people in their folly do things that do not profit them, but only make them lose.

Also by the cruel treatment of his faithful riding animal Balaam proves that he is an unrighteous man. A righteous man knows what his animal needs (Proverbs 12:10a). By the way, there is a sword in the neighborhood, that of the Angel of the LORD. But for that Balaam is blind. In addition, it is not directed against the donkey, but against him.

The reaction of the donkey is not only wonderful by her speaking, but also in what she says (Numbers 22:30). She speaks with more understanding than Balaam. In her words, in the form of questions, there are wise lessons for Balaam and every human being in their relationship to God. First, it recognizes Balaam’s ownership of her when she says: “Am I not your donkey?” Secondly, she can say that she has always been there for him in faithful service: “On which you have ridden all your life to this day?” Thirdly, we see that this exceptional action is not the result of her unwillingness, “have I ever been accustomed to do so to you?”, with which she indirectly says that the unwillingness is with him.

The questions of the donkey have no prophetic content. They are not questions that come from God and have a special meaning. She also says nothing about the Angel of the LORD. It is simply the questions that every animal that is abused would ask if it had the opportunity to do so. They do not go outside the realm of an animal’s feelings, but remain within the realm of animal soul life. The only answer Balaam can and have to give to the questions asked is: “No!” But there is no question of any reaction in his conscience.

There is a practical application to be made. If we are on the road and there will be a delay that prevents us from continuing our journey, how do we react? The Lord wants such an obstacle to lead us to consider our motives for undertaking this journey, whether short or long. It doesn’t have to be wrong, but He wants us to enter His thoughts and become aware that everything can only be His honor if He goes with us. This applies even more so to the path of life we follow during our life journey, the choices we make, for example, which education, which profession, which man or woman we should choose. From which motive do we choose the way we go?

Just as the LORD opened the mouth of the donkey (Numbers 22:28), so He opens the eyes of Balaam (Numbers 22:31). That brings him on his knees. The LORD speaks to him in a questioning manner about his conduct against his donkey. Then He makes it clear to Balaam that He and Balaam are diametrically opposed to each other. Balaam is not in the way of the LORD, but in a way of which the LORD says: “Because your way was contrary to me.” That means that this way was leading to destruction. The Angel emphasizes that Balaam mistreated his donkey three times to force her to go the way he wants her to go, but that the donkey saved him three times for destruction, by turning away from the Angel.

After the LORD has declared to Balaam the lesson with the donkey, Balaam pronounces: “I have sinned.” But it is in the same way as Pharaoh, Saul, and Judas do (Exodus 9:27; Exodus 10:16; 1 Samuel 15:24; 1 Samuel 26:21; Matthew 27:3-4). There is no real repentance. God does not relieve him of his duty, but obliges him to continue, saying that he will only speak what He says to him. It will be to God’s greater honor if He not only prevents Balaam from cursing the people, but also makes Balaam an instrument by whom He blesses His people.

Numbers 26:63

Balaam Meets God as an Adversary

Balaam meets God as his adversary. Balaam goes because God has said it, and because he goes, God is angry. That seems to be a contradiction. Balaam knows it is against the will of God, but he goes, driven by love for money.

In the history with the donkey God shows that Balaam is even more stupid than a donkey. Blinded as he is by the greed of money, he does not know what danger he is in. The donkey has an eye for that. Animals often have more eye for their Owner than humans (Isaiah 1:3). An animal sees more here than someone created in God’s image. What foolishness to persevere on an evil way on which the sword of the LORD is stretched out against the evil one. The donkey saves him from that folly (2 Peter 2:15-16).

Balaam doesn’t seem to notice the unusualness of the donkey’s speaking. He talks to her. It has been suggested that perhaps through his contacts with the demons he is used to talking to animals. Perhaps his anger also makes him that excited that he is not aware of the strangeness of it.

That the LORD let the donkey speak shows how exceptional this event with Balaam is. What is at stake is much indeed. It is about blessing or cursing for the people of God and all related promises. God can use everything and give a voice to give a testimony of His omnipotence and thereby warn (Luke 19:40; Habakkuk 2:11). He can also, if this is in accordance with the execution of His plan, intervene in a law established by Himself (2 Kings 6:6; 2 Kings 20:11; Joshua 10:13).

Unbelief speaks mockingly of three “saving animals”: the speaking serpent (Genesis 3:1), the speaking donkey (here) and the fish in which Jonah was (Jona 1:17; Jona 2:1; 10). Yet it is true that those who do not believe that this really happened cannot be saved, for such a person makes God a liar. The events in which animals are used by God for a special purpose above their nature have to do with the Fall (the serpent), the connection between God and His people with the associated promises (the donkey) and the Lord Jesus (the fish). All three are quoted in the New Testament (2 Corinthians 11:3; 2 Peter 2:16; Matthew 12:40).

Instead of wondering why the donkey, who has never let him down, does so, he whips her off. He even wants to kill her, a folly that is prevented because he has no sword with him. What would he have gained from that? He would only have lost by it. So many people in their folly do things that do not profit them, but only make them lose.

Also by the cruel treatment of his faithful riding animal Balaam proves that he is an unrighteous man. A righteous man knows what his animal needs (Proverbs 12:10a). By the way, there is a sword in the neighborhood, that of the Angel of the LORD. But for that Balaam is blind. In addition, it is not directed against the donkey, but against him.

The reaction of the donkey is not only wonderful by her speaking, but also in what she says (Numbers 22:30). She speaks with more understanding than Balaam. In her words, in the form of questions, there are wise lessons for Balaam and every human being in their relationship to God. First, it recognizes Balaam’s ownership of her when she says: “Am I not your donkey?” Secondly, she can say that she has always been there for him in faithful service: “On which you have ridden all your life to this day?” Thirdly, we see that this exceptional action is not the result of her unwillingness, “have I ever been accustomed to do so to you?”, with which she indirectly says that the unwillingness is with him.

The questions of the donkey have no prophetic content. They are not questions that come from God and have a special meaning. She also says nothing about the Angel of the LORD. It is simply the questions that every animal that is abused would ask if it had the opportunity to do so. They do not go outside the realm of an animal’s feelings, but remain within the realm of animal soul life. The only answer Balaam can and have to give to the questions asked is: “No!” But there is no question of any reaction in his conscience.

There is a practical application to be made. If we are on the road and there will be a delay that prevents us from continuing our journey, how do we react? The Lord wants such an obstacle to lead us to consider our motives for undertaking this journey, whether short or long. It doesn’t have to be wrong, but He wants us to enter His thoughts and become aware that everything can only be His honor if He goes with us. This applies even more so to the path of life we follow during our life journey, the choices we make, for example, which education, which profession, which man or woman we should choose. From which motive do we choose the way we go?

Just as the LORD opened the mouth of the donkey (Numbers 22:28), so He opens the eyes of Balaam (Numbers 22:31). That brings him on his knees. The LORD speaks to him in a questioning manner about his conduct against his donkey. Then He makes it clear to Balaam that He and Balaam are diametrically opposed to each other. Balaam is not in the way of the LORD, but in a way of which the LORD says: “Because your way was contrary to me.” That means that this way was leading to destruction. The Angel emphasizes that Balaam mistreated his donkey three times to force her to go the way he wants her to go, but that the donkey saved him three times for destruction, by turning away from the Angel.

After the LORD has declared to Balaam the lesson with the donkey, Balaam pronounces: “I have sinned.” But it is in the same way as Pharaoh, Saul, and Judas do (Exodus 9:27; Exodus 10:16; 1 Samuel 15:24; 1 Samuel 26:21; Matthew 27:3-4). There is no real repentance. God does not relieve him of his duty, but obliges him to continue, saying that he will only speak what He says to him. It will be to God’s greater honor if He not only prevents Balaam from cursing the people, but also makes Balaam an instrument by whom He blesses His people.

Numbers 26:64

Balaam Meets God as an Adversary

Balaam meets God as his adversary. Balaam goes because God has said it, and because he goes, God is angry. That seems to be a contradiction. Balaam knows it is against the will of God, but he goes, driven by love for money.

In the history with the donkey God shows that Balaam is even more stupid than a donkey. Blinded as he is by the greed of money, he does not know what danger he is in. The donkey has an eye for that. Animals often have more eye for their Owner than humans (Isaiah 1:3). An animal sees more here than someone created in God’s image. What foolishness to persevere on an evil way on which the sword of the LORD is stretched out against the evil one. The donkey saves him from that folly (2 Peter 2:15-16).

Balaam doesn’t seem to notice the unusualness of the donkey’s speaking. He talks to her. It has been suggested that perhaps through his contacts with the demons he is used to talking to animals. Perhaps his anger also makes him that excited that he is not aware of the strangeness of it.

That the LORD let the donkey speak shows how exceptional this event with Balaam is. What is at stake is much indeed. It is about blessing or cursing for the people of God and all related promises. God can use everything and give a voice to give a testimony of His omnipotence and thereby warn (Luke 19:40; Habakkuk 2:11). He can also, if this is in accordance with the execution of His plan, intervene in a law established by Himself (2 Kings 6:6; 2 Kings 20:11; Joshua 10:13).

Unbelief speaks mockingly of three “saving animals”: the speaking serpent (Genesis 3:1), the speaking donkey (here) and the fish in which Jonah was (Jona 1:17; Jona 2:1; 10). Yet it is true that those who do not believe that this really happened cannot be saved, for such a person makes God a liar. The events in which animals are used by God for a special purpose above their nature have to do with the Fall (the serpent), the connection between God and His people with the associated promises (the donkey) and the Lord Jesus (the fish). All three are quoted in the New Testament (2 Corinthians 11:3; 2 Peter 2:16; Matthew 12:40).

Instead of wondering why the donkey, who has never let him down, does so, he whips her off. He even wants to kill her, a folly that is prevented because he has no sword with him. What would he have gained from that? He would only have lost by it. So many people in their folly do things that do not profit them, but only make them lose.

Also by the cruel treatment of his faithful riding animal Balaam proves that he is an unrighteous man. A righteous man knows what his animal needs (Proverbs 12:10a). By the way, there is a sword in the neighborhood, that of the Angel of the LORD. But for that Balaam is blind. In addition, it is not directed against the donkey, but against him.

The reaction of the donkey is not only wonderful by her speaking, but also in what she says (Numbers 22:30). She speaks with more understanding than Balaam. In her words, in the form of questions, there are wise lessons for Balaam and every human being in their relationship to God. First, it recognizes Balaam’s ownership of her when she says: “Am I not your donkey?” Secondly, she can say that she has always been there for him in faithful service: “On which you have ridden all your life to this day?” Thirdly, we see that this exceptional action is not the result of her unwillingness, “have I ever been accustomed to do so to you?”, with which she indirectly says that the unwillingness is with him.

The questions of the donkey have no prophetic content. They are not questions that come from God and have a special meaning. She also says nothing about the Angel of the LORD. It is simply the questions that every animal that is abused would ask if it had the opportunity to do so. They do not go outside the realm of an animal’s feelings, but remain within the realm of animal soul life. The only answer Balaam can and have to give to the questions asked is: “No!” But there is no question of any reaction in his conscience.

There is a practical application to be made. If we are on the road and there will be a delay that prevents us from continuing our journey, how do we react? The Lord wants such an obstacle to lead us to consider our motives for undertaking this journey, whether short or long. It doesn’t have to be wrong, but He wants us to enter His thoughts and become aware that everything can only be His honor if He goes with us. This applies even more so to the path of life we follow during our life journey, the choices we make, for example, which education, which profession, which man or woman we should choose. From which motive do we choose the way we go?

Just as the LORD opened the mouth of the donkey (Numbers 22:28), so He opens the eyes of Balaam (Numbers 22:31). That brings him on his knees. The LORD speaks to him in a questioning manner about his conduct against his donkey. Then He makes it clear to Balaam that He and Balaam are diametrically opposed to each other. Balaam is not in the way of the LORD, but in a way of which the LORD says: “Because your way was contrary to me.” That means that this way was leading to destruction. The Angel emphasizes that Balaam mistreated his donkey three times to force her to go the way he wants her to go, but that the donkey saved him three times for destruction, by turning away from the Angel.

After the LORD has declared to Balaam the lesson with the donkey, Balaam pronounces: “I have sinned.” But it is in the same way as Pharaoh, Saul, and Judas do (Exodus 9:27; Exodus 10:16; 1 Samuel 15:24; 1 Samuel 26:21; Matthew 27:3-4). There is no real repentance. God does not relieve him of his duty, but obliges him to continue, saying that he will only speak what He says to him. It will be to God’s greater honor if He not only prevents Balaam from cursing the people, but also makes Balaam an instrument by whom He blesses His people.

Numbers 26:65

Balaam Meets God as an Adversary

Balaam meets God as his adversary. Balaam goes because God has said it, and because he goes, God is angry. That seems to be a contradiction. Balaam knows it is against the will of God, but he goes, driven by love for money.

In the history with the donkey God shows that Balaam is even more stupid than a donkey. Blinded as he is by the greed of money, he does not know what danger he is in. The donkey has an eye for that. Animals often have more eye for their Owner than humans (Isaiah 1:3). An animal sees more here than someone created in God’s image. What foolishness to persevere on an evil way on which the sword of the LORD is stretched out against the evil one. The donkey saves him from that folly (2 Peter 2:15-16).

Balaam doesn’t seem to notice the unusualness of the donkey’s speaking. He talks to her. It has been suggested that perhaps through his contacts with the demons he is used to talking to animals. Perhaps his anger also makes him that excited that he is not aware of the strangeness of it.

That the LORD let the donkey speak shows how exceptional this event with Balaam is. What is at stake is much indeed. It is about blessing or cursing for the people of God and all related promises. God can use everything and give a voice to give a testimony of His omnipotence and thereby warn (Luke 19:40; Habakkuk 2:11). He can also, if this is in accordance with the execution of His plan, intervene in a law established by Himself (2 Kings 6:6; 2 Kings 20:11; Joshua 10:13).

Unbelief speaks mockingly of three “saving animals”: the speaking serpent (Genesis 3:1), the speaking donkey (here) and the fish in which Jonah was (Jona 1:17; Jona 2:1; 10). Yet it is true that those who do not believe that this really happened cannot be saved, for such a person makes God a liar. The events in which animals are used by God for a special purpose above their nature have to do with the Fall (the serpent), the connection between God and His people with the associated promises (the donkey) and the Lord Jesus (the fish). All three are quoted in the New Testament (2 Corinthians 11:3; 2 Peter 2:16; Matthew 12:40).

Instead of wondering why the donkey, who has never let him down, does so, he whips her off. He even wants to kill her, a folly that is prevented because he has no sword with him. What would he have gained from that? He would only have lost by it. So many people in their folly do things that do not profit them, but only make them lose.

Also by the cruel treatment of his faithful riding animal Balaam proves that he is an unrighteous man. A righteous man knows what his animal needs (Proverbs 12:10a). By the way, there is a sword in the neighborhood, that of the Angel of the LORD. But for that Balaam is blind. In addition, it is not directed against the donkey, but against him.

The reaction of the donkey is not only wonderful by her speaking, but also in what she says (Numbers 22:30). She speaks with more understanding than Balaam. In her words, in the form of questions, there are wise lessons for Balaam and every human being in their relationship to God. First, it recognizes Balaam’s ownership of her when she says: “Am I not your donkey?” Secondly, she can say that she has always been there for him in faithful service: “On which you have ridden all your life to this day?” Thirdly, we see that this exceptional action is not the result of her unwillingness, “have I ever been accustomed to do so to you?”, with which she indirectly says that the unwillingness is with him.

The questions of the donkey have no prophetic content. They are not questions that come from God and have a special meaning. She also says nothing about the Angel of the LORD. It is simply the questions that every animal that is abused would ask if it had the opportunity to do so. They do not go outside the realm of an animal’s feelings, but remain within the realm of animal soul life. The only answer Balaam can and have to give to the questions asked is: “No!” But there is no question of any reaction in his conscience.

There is a practical application to be made. If we are on the road and there will be a delay that prevents us from continuing our journey, how do we react? The Lord wants such an obstacle to lead us to consider our motives for undertaking this journey, whether short or long. It doesn’t have to be wrong, but He wants us to enter His thoughts and become aware that everything can only be His honor if He goes with us. This applies even more so to the path of life we follow during our life journey, the choices we make, for example, which education, which profession, which man or woman we should choose. From which motive do we choose the way we go?

Just as the LORD opened the mouth of the donkey (Numbers 22:28), so He opens the eyes of Balaam (Numbers 22:31). That brings him on his knees. The LORD speaks to him in a questioning manner about his conduct against his donkey. Then He makes it clear to Balaam that He and Balaam are diametrically opposed to each other. Balaam is not in the way of the LORD, but in a way of which the LORD says: “Because your way was contrary to me.” That means that this way was leading to destruction. The Angel emphasizes that Balaam mistreated his donkey three times to force her to go the way he wants her to go, but that the donkey saved him three times for destruction, by turning away from the Angel.

After the LORD has declared to Balaam the lesson with the donkey, Balaam pronounces: “I have sinned.” But it is in the same way as Pharaoh, Saul, and Judas do (Exodus 9:27; Exodus 10:16; 1 Samuel 15:24; 1 Samuel 26:21; Matthew 27:3-4). There is no real repentance. God does not relieve him of his duty, but obliges him to continue, saying that he will only speak what He says to him. It will be to God’s greater honor if He not only prevents Balaam from cursing the people, but also makes Balaam an instrument by whom He blesses His people.