22:1-14 The king of Moab formed a plan to get the people of Israel cursed; that is, to set God against them, who had hitherto fought for them. He had a false notion, that if he could get some prophet to pray for evil upon them, and to pronounce a blessing upon himself and his forces, that then he should be able to deal with them. None had so great a reputation as Balaam; and Balak will employ him, though he send a great way for him. It is not known whether the Lord had ever spoken to Balaam, or by him, before this; though it is probable he had, and it is certain he did afterwards. Yet we have abundant proof that he lived and died a wicked man, an enemy to God and his people. And the curse shall not come upon us if there is not a cause, even though men utter it. To prevail with Balaam, they took the wages of unrighteousness, but God laid restraint upon Balaam, forbidding him to curse Israel. Balaam was no stranger to Israel's cause; so that he ought to have answered the messengers at once, that he would never curse a people whom God had blessed; but he takes a night's time to consider what he should do. When we parley with temptations, we are in great danger of being overcome. Balaam was not faithful in returning God's answer to the messengers. Those are a fair mark for Satan's temptation, who lessen Divine restraints; as if to go against God's law were only to go without his leave. The messengers also are not faithful in returning Balaam's answer to Balak. Thus many are abused by the flatteries of those about them, and are prevented from seeing their own faults and follies.

Verse 6. - I wot that he whom thou blessest is blessed, and he whom thou cursest is cursed. This was the language of flattery intended to secure the prophet's services. No doubt, however, Balak, like other heathens, had a profound though capricious belief in the real effect of curses and anathemas pronounced by men who had private intercourse and influence with the unseen powers. That error, like most superstitions, was the perversion of a truth; there are both benedictions and censures which, uttered by human lips, carry with them the sanction and enforcement of Heaven. The error of antiquity lay in ignorance or forgetfulness that, as water cannot rise higher than its source, so neither blessing nor cursing can possibly take any effect beyond the will and purpose of the Father of our souls. Balaam knew this, but it was perhaps his misfortune to have been trained from childhood to maintain his position and his wealth by trading upon the superstitions of his neighbours.

Come now, therefore, I pray thee,.... To my country, city, and court:

curse me this people; by imprecations on them; and which being attended with various rites and ceremonies, brought calamities on persons, which men of Balaam's character were supposed to have power to do:

for they are too mighty for me; to oppose and subdue by force of arms; and therefore was obliged to have recourse to such arts and methods he was master of; suggesting, that he was able to do more by his divinations than could be effected by an army of men:

peradventure I shall prevail, that we may smite them, and that I may drive them out of the land; there is hope, by taking such measures, that they may be prevailed over and conquered; and that, together with your curses, and my army, we may be able to smite them, and destroy them; you with your tongue, and I and my people with the sword, and so drive them quite out of the land, and get a clear riddance of them:

for I wot that he whom thou blessest is blessed, and he whom thou cursest is cursed; so high an opinion had the king of Moab of this soothsayer and diviner, from the report he had had of the mighty feats done by him; as, that those for whom he asked for blessings from heaven had them, and those on whom he imprecated evils, they came upon them; and this was a prevailing custom among the Heathens in later times, and particularly the Romans; not only to endeavour to get the gods of the people from them they were at war with, and whose cities they besieged, praying that they would leave such places, cities, and their temples; but also wished evils to cities and armies, and prayed the gods to fill them with flight, fear, and terror, and that such evils might come upon them, which had on others (d).

(d) Vid. Macrob. Saturnal. l. 3. c. 9.

6. Come … curse me this people—Among the heathen an opinion prevailed that prayers for evil or curses would be heard by the unseen powers as well as prayers for good, when offered by a prophet or priest and accompanied by the use of certain rites. Many examples are found in the histories of the Greeks and Romans of whole armies being devoted to destruction, and they occur among the natives of India and other heathen countries still. In the Burmese war, magicians were employed to curse the British troops.

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