PARASHA BALAK

Bamidbar 22 :2 – 25 :9

Haftorah

Mikhah 5 :6-6 :8, 1st Corint.1 :20-31

Daniel ben Ya’acov Ysrael

The “parasha” Balak show us from one side how Elohim interact on behalf of His children not only in the time of Moshe or from Abraham, Itzak, and Ya’acov, but also today.

Unfortunately today, for many “G-d” is only a “name” and most of the so called “believers” don not have a relationship with Him!

I will repeat once again the difference between the Torah (i.e. TaNak) and the Brit Chadasha, falsely called “New Testament” instead of “Renewed Covenant”.

In the Torah we see first the account of our ancestors “the Children of Israel” who themselves were descendants from Abraham, Itzak and Ya’acov. In the “P’shat”, the literal level we have the historical aspect. If we go deeper we have three others levels which like a well we dig will bring us deeper and deeper to discover “mystery”. I know that some like for instance the “karaites” only believe the literal level, but it is easy to see that Yehoshua, Yochanan, Shaul or Peter also used the “sod” or “mystery” of the Torah in their epistle.

If you read my “midrash” (teaching) on “The Angel of יהוה “, you will see the difference between the TaNak and the Brit Chadasha, how the first speak to “carnal man”, and the second to “spiritual man”, and why Yehoshua cannot be reveal physically in the TaNak, but also as I am persuaded (I may be wrong) that Yehoshua didn’t exist physically before he was born in the year 4-3 B.C.E. Before you judge, read the “midrash” , and after that if you still believe that I am wrong, based on the Torah and not on man’s reasoning, you can correct me in the “spirit of love”, I will be grateful if somebody show me that I am wrong.

I know and have read also a lot concerning the “deity” of Yeshua”, “Jesus”, “G-d in the flesh”! If all these assumption would agree with the teaching of the Torah, I would also agree, unfortunately, it doesn’t. I know that in Moschiach Moschiach Yeshua dwell the fullness of the “Godhead” bodly!

Back to our Parsha” We will see in this Torah’s portion how the relationship between spiritual, and daily life in ancient times was, compare with nowadays!

Today people speak “about”. We will also see that today there are many “Bala’am” around us and their influences.

We will look at some commentaries as we do it in other teaching to help us to compare and learn. I have said that most commentary are from “Christians” looking for the “Church history” which I refute with vehemence because, as we have seen יהוה  speak to Ya’acov and his descendants, known has “Israel” or “House of Ya’acov”:as his inheritance.

Luk 1:33 “And He shall reign over the house of Yaʽaqoḇ forever, and there shall be no end to His reign.”¹ Footnote: ¹Verses 32 and 33 confirm the prophecies Ps. 2, Ps. 89:14-34, Isa. 9:7, Isa. 16:5, Jer. 23:3-6, Jer. 30:9, Ezek. 37:24, Dan. 2:44, Dan. 7:18-27, Mic. 5:2-4, Acts 1:6-7, Rev. 11:15.

If somebody can go against this verse and all those quoted there, then, we can speak about “church”:

Jer 31:35 Thus said יהוה, who gives the sun for a light by day, and the laws of the moon and the stars for a light by night, who stirs up the sea, and its waves roar – יהוה of hosts is His Name:

Jer 31:36 “If these laws vanish from before Me,” declares יהוה, “then the seed of Yisra’ĕl shall also cease from being a nation before Me forever.”

Jer 33:20 “Thus said יהוה, ‘If you could break My covenant with the day and My covenant with the night, so that there be not day and night in their season,

Jer 33:21 then My covenant could also be broken with Dawiḏ My servant………….

Jer 33:25 “Thus said יהוה, ‘If My covenant is not with day and night, and if I have not appointed the laws of the heavens and earth,

Jer 33:26 then I would also reject the descendants of Yaʽaqoḇ and Dawiḏ My servant, so that I should not take of his descendants to be rulers over the descendants of Aḇraham, Yitsḥaq, and Yaʽaqoḇ. For I shall turn back their captivity, and have compassion on them.’ ”

This is the “House of Ya’acov” from Luke 1:33, not the “Church”!

Balaq son of Tsippor: Balak was the King of the Moabites. Moab was the first born of Lot after departing from Sodom and Gomorrah, who became the father of the Moabites.

Balaq: Strong’s # H1111 בּלק written beth, lamed, qof. bâlâq baw-lawk'

From H1110; waster; Balak, a Moabitish king: - Balak.

H1110 bâlaq baw-lak' A primitive root; to annihilate: - (make) waste.

bâlaq

BDB Definition: 1) to waste, lay waste, devastate

The fame of the Children of Israel (carnal man) and their Elohim went before them:

Here what Rahab the whore told the spies:

Jos 2:9 and she said to the men, “I know that יהוה has given you the land, and that the fear of you has fallen on us, and that all the inhabitants of the land melt away because of you.

Jos 2:10 “For we have heard how יהוה dried up the water of the Sea of Reeds for you when you came out of Mitsrayim, and what you did to the two sovereigns of the Amorites who were beyond the Yardĕn, Siḥon and Oḡ, whom you put under the ban.

Jos 2:11 “And when we heard, our hearts melted, and there was no spirit left in anyone because of you, for יהוה your Elohim, He is Elohim in the heavens above and on earth beneath.

It is amazing how today people all around the world boast about their own power and how the rulers of the world have brought to naught the Name of our Elohim. Time will show that no man can stand before the king of the universe.

There are many controversies as who was “Bala’am”, a wicked prophet, a prophet of Elohim covetous, using his power for his own purpose. We should look for deeper meaning in order to see what happen, and who those “Bala’am” are today.

The location, verse 1, we read from Deil and Kellitzsch:

After the defeat of the two Amorite kings, Sihon and Og, and the conquest of their kingdoms in Gilead and Bashan, the Israelites removed from the height of Pisgah, on the mountains of Abarim before Nebo (see at Num_21:20), and encamped in the “Arboth Moab (the steppes of Moab), on the other side of the Jordan of Jericho,” i.e., that part of the Jordan which skirted the province of Jericho. Arboth Moab was the name given to that portion of the Arabah, or large plain of the Jordan, the present Ghor (see at Deu_1:1), which belonged to the territory of the Moabites previous to the spread of the Amorites under Sihon in the land to the east of the Jordan, and which probably reached from the Dead Sea to the mouth of the Jabbok.

This confirm why Rahab say that they “We have heard what you did to the two sovereigns of the Amorites who were beyond the Yardĕn, Siḥon and Oḡ”(Jos.2:10).

From the nature of the relationship between the Children of Israel and the Moabites, we can also ask ourselves how it is today Moab was the son of Lot the nephew from Abraham!

……. camped in the desert plains of Moaḇ beyond the Yardĕn of Yeriḥo. (verse1)

More details from Deil and Kelitzsch:

In the steppes of Moab the Israelites encamped upon the border of the Promised Land, from which they were only separated by the Jordan. But before this boundary line could be passed, there were many preparations that had to be made. In the first place, the whole congregation was to pass through a trial of great importance to all future generations, as bearing upon the relation in which it stood to the heathen world; and in the second place, it was here that Moses, who was not to enter Canaan because of his sin at the water of strife, was to bring the work of legislation to a close before his death, and not only to issue the requisite instructions concerning the conquest of the promised inheritance, and the division of it among the tribes of Israel, but to impress once more upon the hearts of the whole congregation the essential contents of the whole law, with all that YHWH had done for Israel, that they might be confirmed in their fidelity to YHWH, and preserved from the danger of apostasy. This last work of the faithful servant of God, with which he brought his mediatorial work to a close, is described in the book of Deuteronomy; whilst the laws relating to the conquest and partition of Canaan, with the experience of Israel in the steppes of Moab, fill up the latter portion of the present book.

Verses 22:2-5.

The rapid defeat of the two mighty kings of the Amorites filled the Moabites with such alarm at the irresistible might of Israel, that Balak their king, with the princes of Midian, sought to bring the powers of heathen magic to bear against the nation of God; and to this end he sent messengers with presents to Balaam, the celebrated soothsayer, in Mesopotamia, who had the reputation of being able both to bless and curse with great success, to entreat him to come, and so to weaken the Israelites with his magical curses, that he might be able to smite them, and drive them out of his land (Num_22:1-7). At first Balaam declined this invitation, in consequence of divine instructions (Num_22:8-14); but when a second and still more imposing embassy of Moabite princes appeared before him, God gave him permission to go with them, but on this condition, that he should do nothing but what Yehovah should tell him (Num_22:15-21).

Balak was terrified seeing the approaching Children of Israel “Now this company is licking up all that is around us, as an ox licks up the grass of the field.”

The solution was to call a soothsayer as it was the use to curse the people!

In the book of Shamu’el we read something interesting:

1Sa 9:9 Formerly, in Yisra’ĕl, when a man went to inquire of Elohim, he spoke thus, “Come, let us go to the seer,” for the prophet of today was formerly called a seer.

This can help us to understand Bala’am personality.

Jamieson, Fausset and Brown give also interesting commentary:

Balaam: that is, "lord" or "devourer" of people, a famous soothsayer

“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”.

We still see today how in many native groups in different countries as in Africa, South America, Asia, so called “magician, soothsayer, sorcerers,” use the power of darkness to speak with the dead, or even use their power to curse or even bring death. I have seen in the Philippines how people are under bondage fearing those people using thei “anting anting” power, speaking secret language, sometime in Latin.

In western countries it sound strange, nevertheless, they cannot speak themselves free from using also the power of darkness, in many countries people read their “daily horoscope” or go also to medium” or “fortune tellers” who are not different from those in Africa or other countries.

Like Balak, they bring “present” (22:7), paying a lot of money to hear what is “good”, been blind because of their distresses, or their avidity.

Verse 8. “Spend the night here, and I shall bring back word to you, as יהוה speaks to me.”

Bala’am (Bil’am) asks them to stay, that he will enquire, asking יהוה what he should do. It is already amazing that Bala’am ask them to stay, knowing that they are the foes from Israel? When יהוה ask “Who are these men with you?”(verse 9) knows He not who they are, or may be is he trying to remind Bala’am that he (Bala’am) has nothing to do with these people?

 יהוה answer is clear: “Do not go with them. You do not curse the people, for they are blessed.”

Bala’am seems not to be convinced with יהוה answer because when Balak send again other messengers to him with swelling words he falls into the temptation saying: please, you also stay here tonight, and let me find out what more יהוה says to me.”(verse 19).What follow seem amazing to people who are not aware of יהוה words. In other account we can see how Yehowah react when people who are under his assignment derive from their first order from יהוה

We read in the first book of King an interesting account:

1Ki 13:11 And a certain old prophet was dwelling in Bĕyth Ěl, and his sons came and told him all the works that the man of Elohim had done that day in Bĕyth Ěl, the words which he had spoken to the sovereign.

1Ki 13:12 and their father said to them, “Which way did he go?” And his sons had seen which way the man of Elohim went who came from Yehuḏah.

1Ki 13:13 and he said to his sons, “Saddle the donkey for me.” And they saddled the donkey for him, and he rode on it,

1Ki 13:14 and went after the man of Elohim, and found him sitting under a terebinth. And he said to him, “Are you the man of Elohim who came from Yehuḏah?” And he said, “I am.”

1Ki 13:15 and he said to him, “Come home with me and eat bread.”

1Ki 13:16 and he said, “I am not able to return with you or to go in with you, nor am I to eat bread or drink water with you in this place.

1Ki 13:17 “For word came to me by the word of יהוה, ‘Do not eat bread nor drink water there, nor return by going the way you came.’ ”

1Ki 13:18 And he said to him, “I too am a prophet like you, and a messenger spoke to me by the word of יהוה, saying, ‘Bring him back with you to your house, and let him eat bread and drink water.’ ” But he lied to him.

1Ki 13:19 So he turned back with him, and ate bread in his house, and drank water.

1Ki 13:20 and it came to be, as they sat at the table, that the word of יהוה came to the prophet who had brought him back,

1Ki 13:21 and he cried out to the man of Elohim who came from Yehuḏah, saying, “Thus said יהוה, ‘Because you have rebelled against the mouth of יהוה, and have not guarded the command which יהוה your Elohim commanded you,

1Ki 13:22 and turned back, and ate bread, and drank water in the place of which He said to you, “Do not eat bread nor drink water,” your body shall not enter the burying-place of your fathers.’ ”

1Ki 13:23 and it came to be, after he had eaten bread and after he had drunk, that he saddled the donkey for him, for the prophet whom he had brought back.

1Ki 13:24 and he went, and a lion met him on the way and killed him. And his body was thrown on the way. And the donkey was standing by it, and the lion was standing by the body.

1Ki 13:25 and see, men were passing by and saw the body thrown on the way, while the lion was standing by the body. And they went and reported it in the city where the old prophet dwelt.

1Ki 13:26 And the prophet who had brought him back from the way heard it, and said, “It is the man of Elohim who rebelled against the mouth of יהוה, and יהוה gave him to the lion, and it tore him apart and killed him, according to the word of יהוה which He spoke to him.”

This is an amazing account, in which we read that two “prophets” of Elohim met and the first was “trapped” by the second. So we can understand why when Bala’am goes to enquire Yehowah a second time, that יהוה is angry with him (verse 22) “the displeasure of Elohim burned because he went,”

Bala’am followed his own instinct and was not a faithful prophet. If we read the life from Shmu’el, we see the difference, how this man was concerned with Yehowah desire and how he was dedicated all his life.

Jamieson, Fausset and Brown make following remark:

The displeasure arose partly from his neglecting the condition on which leave was granted him--namely, to wait till the princes of Moab "came to call him" [ Num 22:20], and because, through desire for "the wages of unrighteousness" [ 2Pe 2:15], he entertained the secret purpose of acting in opposition to the solemn charge of God.

Elohim came to Bilʽam at night and said to him, “If the men come to call you, rise and go with them,(22:20)

2Pe 2:15 having left the right way they went astray, having followed the way of Bilʽam the son of Beʽor, who loved the wages of unrighteousness,

Kefa (Peter) is clear that Bala’am was following his own way he loved honour and praise of men more then following יהוה instructions.

23-33. The donkey!

This is of course an amazing passage, to read how the donkey interacts with Bala’am. It is said in the tradition that at the creation before “Adam” was thrown out from “Gan Eden” animals had the ability to speak.

On the other hands we can see how Bala’am was busy with his “own business” instead to “wait that Balak messenger ask him to go with them” as יהוה told him (verse 20), he just took his donkey and left.

Avidity or cupidity (love the wage of unrighteousness) blinded Bal’am’s understanding, he was no more able to see in the spirit realm, in opposition to the donkey who saw יהוה ‘s messenger standing on the way.

2Pe 2:16 but he (Bala’am) was rebuked for his transgression: a dumb donkey speaking with the voice of a man restrained the madness of the prophet.

Neither Kefa was surprised that יהוה used a donkey to rebuke Bal’am. Today people will tell you “nice story”!

We can see how the “g-d” of this world HaSatan has blinded the mind of those who do not believe (2^nd Corint 4:4). The trick is very simple, since decades HaSatan use the cinema industry and so called roman’s writer to bring confusion into the mind of people, telling them “stories” and fictions, so far that people cannot anymore discern what can be true from what is falsehood. Most people today deny the scripture, but believe “Darwin evolution theory” or the “E.T” cinema story of little “green men” coming from outer space to visit “mother earth” and other foolish stories!

24. The Angel of יהוה stood…….

Angel is also given as “messenger”. The word “angel” comes from the Greek word “angelos” and has bee translated in English as “angel” in French as “ange”, they were the “sent from יהוה “, the messenger from Yehowah.

This term “Angel of יהוה” appears many times throughout the TaNak, (Old Testament) so that many, in particulars Christians say that it was “Jesus” disguised in an Angel who was doing the “Job”! This theory cannot stand for many reasons that you can discover by reading my “midrash” “The Angel of יהוה “

Suffice for now to say it was a messenger sent by Yehowah who withstand Bala’am.

Bilʽam’s displeasure burned, and he beat the donkey with his staff.

Num 22:28 Then יהוה opened the mouth of the donkey, and she said to Bilʽam, “What have I done to you, that you have beaten me these three times?”

Num 22:29 and Bilʽam said to the donkey, “Because you have mocked me. I wish there were a sword in my hand, for I would have killed you by now!”

Num 22:30 and the donkey said to Bilʽam, “Am I not your donkey on which you have ridden, ever since I became yours, to this day? Was I ever known to do so to you?” And he said, “No.”

Num 22:31 Then יהוה opened Bilʽam’s eyes, and he saw the Messenger of יהוה standing in the way with His drawn sword in His hand. And he bowed his head and fell on his face.

In order to get a better picture, we must remind ourselves that in the creation’s order, animals are under mankind: The lowest of the creation been the mineral world, followed by the vegetal, then the animal, mankind been the crown of creation.

Yehowah use an inferior, but not useless creature to address Bala’am! This is very amazing to me, not the fact that the donkey spoke to Bal’am, but that Bala’am didn’t even react when the donkey spoke to him, he was not even suprised.

The absence of any surprise at such a phenomenon on the part of Balaam may be accounted for by his mind being wholly engrossed with the prospect of gain, which produced "the madness of the prophet" [ 2Pe 2:16](Fausset Jamieson and Brown). "It was a miracle, wrought to humble his proud heart, which had to be first subjected in the school of an ass before he was brought to attend to the voice of God speaking by the angel" [CALVIN].

32-33. I have come out to stand against you, because your way is reckless before Me. 33 “And the donkey saw Me and turned aside from Me these three times. If she had not turned aside from Me, I certainly would have killed you by now, and let her live.”

Yehowah’s messenger warned Bala’am that is way is a perverse way, because Yehowah knows the heart of Bala’am and his own personal interest.

How is it today, what are all these soothsayers, diviners, sorcerers, fortunetellers doing, are they helping people or just taking their money?

I have seen in the TV, reportage from these sons and daughters of darkness how the boast themselves to “help” people to find their ways! Distressed people instead to seek the Shalom we find in Yehoshua, seek for evil and pay so much money for evil!

Yehowah open the eyes of Bla’am (vese31). When we study the “tree of life” in the “sod” level, we learn that Yehowah is pure light (1^st Yochan.1:5). In the creation in the world of “Adam kadmon” it is pure light, when we come closer and closer to the world of “Asyah” the world of action we are living in, the light is more and more dimmed and the perception of the pure light diminished. The carnal man cannot see.

Prophets were enabled by Yehowah to see in the spiritual realm as Yehowah wanted them to see. Sometime they saw and didn’t understand as we can read in the book of Daniel. That is Yehowah’s will:

Dan 9:21 while I was still speaking in prayer, the man Gaḇri’ĕl, whom I had seen in the vision at the beginning, came close to me, in swift flight about the time of the evening offering.

Dan 9:22 and he made me understand, and talked with me, and said, “O Dani’ĕl, I have now come forth to make you wise concerning understanding.

Dan 12:8 and I heard, but I did not understand, so I said, “My master, what is the latter end of these matters?”

Dan 12:9 and he said, “Go, Dani’ĕl, for the words are hidden and sealed till the time of the end¹.

34.    “I have sinned, for I did not know You stood in the way against me

Suddenly Bala’am confessed to have sinned because he didn’t saw that the “Angel of Yehowah” stood on his way. It is very strange that a man called a “seer” of “G-d” didn’t knew that accepting the offer from Balak was “evil” in the sight of Yehowah, in spite of that he didn’t repented and Yehowah will now use his evil attitude to demonstrate to Balak How he stand to the Children of Israel.

Verses 35-41…………….when Balaq heard that Bilʽam was coming, he went out to meet him at the city of Mo’aḇ,

Balak personally, the King of Moab came to greet Bal’am as a sign of interest toward his “seer” ability.

……Bilʽam said to Balaq, “See, I have come to you! Now, am I at all able to say somewhat? The word that Elohim puts in my mouth that I speak.”

Bala’am warned Balak, that it might be not like he expected, but what he will do is only what Yehowah tells him to say or to do.

……..Balaq slaughtered cattle and sheep, and he sent some to Bilʽam

Balak shows honour to Bala’am by sending slaughtered animals to him.

……the next day, that Balaq took Bilʽam and brought him up to the high places of Baʽal, and from there he saw the extremity of the camp.

“The high places of Ba’al”

eminences consecrated to the worship of Baal-peor (see on  Num 25:3) or Chemosh.

Ba’al: Strong’s #H1168 בּעל ba‛al bah'-al

The same as H1167; Baal, a Phoenician deity: - Baal, [plural] Baalim.

H1167 ba‛al bah'-al

From H1166; a master; hence a husband, or (figuratively) owner (often used with another noun in modifications of this latter sense: -  + archer, + babbler, + bird, captain, chief man, + confederate, + have to do, + dreamer, those to whom it is due, + furious, those that are given to it, great, + hairy, he that hath it, have, + horseman, husband, lord, man, + married, master, person, + sworn, they of.

BDB Definition:

Baal = “lord”

1) supreme male divinity of the Phoenicians or Canaanites (noun proper masculine)

When Christians and even messianic call Yehowah “Lord” you can see what is behind the word, it is unfortunate that stubbornness is in the heart of many who refuse or even reject to call him by His Name יהוה Yehowah!

Num 22:1 and the children of Yisra’ĕl set out and camped in the desert plains of Mo’aḇ beyond the Yardĕn of Yeriḥo.

Num 22:2 and Balaq son of Tsippor saw all that Yisra’ĕl had done to the Amorites.

Num 22:3 and Mo’aḇ was exceedingly afraid of the people because they were many, and Mo’aḇ was in dread because of the children of Yisra’ĕl.

Num 22:4 and Mo’aḇ said to the elders of Miḏyan, “Now this company is licking up all that is around us, as an ox licks up the grass of the field.” Now Balaq son of Tsippor was sovereign of the Mo’aḇites at that time,

Num 22:5 and he sent messengers to Bilʽam son of Beʽor at Pethor, which is near the River in the land of the sons of his people, to call him, saying, “See, a people has come from Mitsrayim. See, they have covered the surface of the land, and are settling next to me!

Num 22:6 “And now, please come at once, curse this people for me, for they are too strong for me. It might be that I smite them and drive them out of the land, for I know that he whom you bless is blessed, and he whom you curse is cursed.”

Num 22:7 and the elders of Mo’aḇ and the elders of Miḏyan left with the fees for divination in their hand, and they came to Bilʽam and spoke the words of Balaq to him.

Num 22:8 and he said to them, “Spend the night here, and I shall bring back word to you, as יהוה speaks to me.” So the heads of Mo’aḇ stayed with Bilʽam.

Num 22:9 And Elohim came to Bilʽam and said, “Who are these men with you?”

Num 22:10 and Bilʽam said to Elohim, “Balaq, son of Tsippor, sovereign of Mo’aḇ, has sent to me, saying,

Num 22:11 ‘See, a people has come out of Mitsrayim and cover the surface of the land. Come now, curse them for me. It might be that I am able to fight against them and drive them out.’ ”

Num 22:12 and Elohim said to Bilʽam, “Do not go with them. You do not curse the people, for they are blessed.”

Num 22:13 and Bilʽam rose in the morning and said to the heads of Balaq, “Go back to your land, for יהוה has refused to allow me to go with you.”

Num 22:14 and the heads of Mo’aḇ arose and went to Balaq, and said, “Bilʽam refuses to come with us.”

Num 22:15 Then Balaq again sent heads, more numerous and more esteemed than they.

Num 22:16 and they came to Bilʽam and said to him, “This is what Balaq son of Tsippor said: ‘Do not be withheld from coming to me, please,

Num 22:17 for I esteem you very greatly, and whatever you say to me, I do. Therefore please come, curse this people for me.’ ”

Num 22:18 and Bilʽam answered and said to the servants of Balaq, “Though Balaq were to give me his house filled with silver and gold, I am unable to go beyond the word of יהוה my Elohim, to do less or more.

Num 22:19 “And now, please, you also stay here tonight, and let me find out what more יהוה says to me.”

Num 22:20 And Elohim came to Bilʽam at night and said to him, “If the men come to call you, rise and go with them, but only the word which I speak to you that you do.”

Num 22:21 and Bilʽam rose in the morning and saddled his donkey, and went with the heads of Mo’aḇ.

Num 22:22 but the displeasure of Elohim burned because he went, and the Messenger of יהוה stationed Himself in the way as an adversary against him. And he was riding on his donkey, and his two servants were with him.

Num 22:23 and the donkey saw the Messenger of יהוה standing in the way with His drawn sword in His hand, and the donkey turned aside out of the way and went into the field. So Bilʽam beat the donkey to turn her back onto the way.

Num 22:24 Then the Messenger of יהוה stood in a narrow passage between the vineyards, with a wall on this side and a wall on that side.

Num 22:25 and when the donkey saw the Messenger of יהוה, she pushed herself against the wall and crushed Bilʽam’s foot against the wall, so he beat her again.

Num 22:26 and the Messenger of יהוה went further, and stood in a narrow place where there was no way to turn aside, right or left.

Num 22:27 and when the donkey saw the Messenger of יהוה, she lay down under Bilʽam. So Bilʽam’s displeasure burned, and he beat the donkey with his staff.

Num 22:28 Then יהוה opened the mouth of the donkey, and she said to Bilʽam, “What have I done to you, that you have beaten me these three times?”

Num 22:29 and Bilʽam said to the donkey, “Because you have mocked me. I wish there were a sword in my hand, for I would have killed you by now!”

Num 22:30 and the donkey said to Bilʽam, “Am I not your donkey on which you have ridden, ever since I became yours, to this day? Was I ever known to do so to you?” And he said, “No.”

Num 22:31 Then יהוה opened Bilʽam’s eyes, and he saw the Messenger of יהוה standing in the way with His drawn sword in His hand. And he bowed his head and fell on his face.

Num 22:32 and the Messenger of יהוה said to him, “Why have you beaten your donkey these three times? See, I have come out to stand against you, because your way is reckless before Me.

Num 22:33 “And the donkey saw Me and turned aside from Me these three times. If she had not turned aside from Me, I certainly would have killed you by now, and let her live.”

Num 22:34 and Bilʽam said to the Messenger of יהוה, “I have sinned, for I did not know You stood in the way against me. And now, if evil is in Your eyes, let me turn back.”

Num 22:35 and the Messenger of יהוה said to Bilʽam, “Go with the men, but only the word that I speak to you, that you speak.” Bilʽam then went with the heads of Balaq.

Num 22:36 and when Balaq heard that Bilʽam was coming, he went out to meet him at the city of Mo’aḇ, which is on the border at the Arnon, which was in the extremity of the border.

Num 22:37 and Balaq said to Bilʽam, “Did I not urgently send to you, calling for you? Why did you not come to me? Am I not able to esteem you?”

Num 22:38 and Bilʽam said to Balaq, “See, I have come to you! Now, am I at all able to say somewhat? The word that Elohim puts in my mouth, that I speak.”

Num 22:39 and Bilʽam went with Balaq, and they came to Qiryath Ḥutsoth.

Num 22:40 and Balaq slaughtered cattle and sheep, and he sent some to Bilʽam and to the heads who were with him.

Num 22:41 and it came to be the next day, that Balaq took Bilʽam and brought him up to the high places of Baʽal, and from there he saw the extremity of the camp.

Chapter 23. Bala’am sacrifice.

Enquiries were made after having brought sacrifices as it was the practice in this time. We must make clear that Bala’am make sacrifice on behalf of a pagan king, as I said before, gods were part of the daily life from all pagan nations who relied on them for protection.

Bala’am ask Balak to build seven altars, for those having learned the importance of numbers throughout the scriptures, you surely know that the number seven is directly connected to divine completion on earth.

Not only the number, we also see that Bala’am told Balak to bring seven bulls and seven rams, in other words, he told a pagan king to offer clean animals.

These sacrifices were made before enquiring Elohim and seeking יהוה presence (verse3). Now Bala’am go first to a pagan king, secondly he did a sacrifice in a pagan place although sacrifices to Elohim were to be made by priest in the tabernacle! What does Sha’ul says:

2Co 6:14 Do not become unevenly yoked with unbelievers. For what partnership have righteousness and lawlessness? And what fellowship has light with darkness?

Nevertheless Yehowah is here on behalf of the Children of Israel and as Bala’am say before he will only speak what יהוה tells him:

….. And יהוה put a word in the mouth of Bilʽam, and said, “Return to Balaq, and this is what you say.”

And so was the answer to Balak:

…… “How do I curse whom Ěl has not cursed? And how do I rage at whom יהוה has not raged?

For the following verses, I will quote the explanation from Keil and Delitzsch who give us a beautiful insight into this text:

“Balak, the king of Moab, fetches me from Aram, from the mountains of the East,” i.e., of Mesopotamia, which was described, as far back as Gen_29:1, as the land of the sons of the East (cf. Num_22:5). Balaam mentions the mountains of his home in contradistinction to the mountains of the land of the Moabites upon which he was then standing. “Come, curse me Jacob, and come threaten Israel.” Balak had sent for him for this purpose (see Num_22:11, Num_22:17). זֹעֲמָה, for זָעְמָה, imperative (see Ewald, §228, b.). זָעַם, to be angry, here to give utterance to the wrath of God, synonymous with נָקַב or קָבַב, to curse. Jacob: a poetical name for the nation, equivalent to Israel.

Num_23:8-10

“How shall I curse whom God does not curse, and how threaten whom Jehovah does not threaten?” Balak imagined, like all the heathen, that Balaam, as a seer and magician, could distribute blessings and curses according to his own will, and put such constraint upon his God as to make Him subservient to his own will (see at Num_22:6). The seer opposes this delusion: The God of Israel does not curse His people, and therefore His servant cannot curse them. The following verses (Num_23:9 and Num_23:10) give the reason why: “For from the top of the rocks I see him, and from the hills I behold him. Lo, it is a people that dwelleth apart, and is not numbered among the heathen. Who determines the dust of Jacob, and in number the fourth part of Israel? Let my soul die the death of the righteous, and my end be like his?” There were two reasons which rendered it impossible for Balaam to curse Israel: (1) Because they were a people both outwardly and inwardly different from other nations, and (2) because they were a people richly blessed and highly favoured by God. From the top of the mountains Balaam looked down upon the people of Israel. The outward and earthly height upon which he stood was the substratum (place) of the spiritual height upon which the Spirit of God had placed him, and had so enlightened his mental sight, that he was able to discern all the peculiarities and the true nature of Israel. In this respect the first thing that met his view was the fact that this people dwelt alone. Dwelling alone does not denote a quiet and safe retirement, as many commentators have inferred from Deu_33:28; Jer_49:31, and Mic_7:14; but, according to the parallel clause, “it is not reckoned among the nations,” it expresses the separation of Israel from the rest of the nations. This separation was manifested outwardly to the seer's eye in the fact that “the host of Israel dwelt by itself in a separate encampment upon the plain. In this his spirit discerned the inward and essential separation of Israel from all the heathen” (Baumgarten). This outward “dwelling alone” was a symbol of their inward separation from the heathen world, by virtue of which Israel was not only saved from the fate of the heathen world, but could not be overcome by the heathen; of course only so long as they themselves should inwardly maintain this separation from the heathen, and faithfully continue in covenant with יהוה their God, who had separated them from among the nations to be His own possession. As soon as Israel lost itself in heathen ways, it also lost its own external independence. This rule applies to the Israel of the New Testament as well as the Israel of the Old, to the congregation or( Church) of God of all ages. יִתְחַשֵּׁב לֹע, “it does not reckon itself among the heathen nations,” i.e., it does not share the lot of the other nations, because it has a different God and protector from the heathen (cf. Deu_4:8; Deu_33:29). The truth of this has been so marvellously realized in the history of the Israelites, notwithstanding their falling short of the idea of their divine calling, “that whereas all the mightier kingdoms of the ancient world, Egypt, Assyria, Babel, etc., have perished without a trace, Israel, after being rescued from so many dangers which threatened utter destruction under the Old Testament, still flourishes in the Assembly of the New Testament, and continues also to exist in that part which, though rejected now, is destined one day to be restored” (Hengstenberg).

In this state of separation from the other nations, Israel rejoiced in the blessing of its God, which was already visible in the innumerable multitude into which it had grown. “Who has ever determined the dust of Jacob?” As the dust cannot be numbered, so is the multitude of Israel innumerable. These words point back to the promise in Gen_13:16, and applied quite as much to the existing state as to the future of Israel. The beginning of the miraculous fulfilment of the promise given to the patriarchs of an innumerable posterity, was already before their eyes (cf. Deu_10:22). Even now the fourth part of Israel is not to be reckoned. Balaam speaks of the fourth part with reference to the division of the nation into four camps (ch. 2), of which he could see only one from his point of view (Num_22:41), and therefore only the fourth part of the nation Israel was not only visibly blessed by God with an innumerable increase; it was also inwardly exalted into a people of יְשָׁרִים, righteous or honourable men. The predicate יְשָׁרִים is applied to Israel on account of its divine calling, because it had a God who was just and right, a God of truth and without iniquity (Deu_32:4), or because the God of Israel was holy, and sanctified His people (Lev_20:7-8; Exo_31:13) and made them into a Jeshurun (Deu_32:15; Deu_33:5, Deu_33:26). Righteousness, probity, is the idea and destination of this people, which has never entirely lost it, though it has never fully realized it. Even in times of general apostasy from יהוה, there was always a ἐκλογή (remnant) in the nation, of which probity and righteousness could truly be predicated (cf. 1Ki_19:18). The righteousness of the Israelites was “a product of the institutions which God had established among them, of the revelation of His holy will which He had given them in His law, of the forgiveness of sins which He had linked on to the offering of sacrifices, and of the communication of His Spirit, which was ever living and at work in His Assembly, and in it alone” (Hengstenberg). Such a people Balaam could not curse; he could only wish that the end of his own life might resemble the end of these righteous men. Death is introduced here as the end and completion of life. “Balaam desires for himself the entire, full, indestructible, and inalienable blessedness of the Israelite, of which death is both the close and completion, and also the seal and attestation” (Kurtz). This desire did not involve the certain hope of a blessed life beyond the grave, which the Israelites themselves did not then possess; it simply expressed the thought that the death of a pious Israelite was a desirable good. And this it was, whether viewed in the light of the past, the present, or the future. In the hour of death the pious Israelite could look back with blessed satisfaction to a long life, rich “in traces of the beneficent, forgiving, delivering, and saving grace of God;” he could comfort himself with the delightful hope of living on in his children and his children's children, and in them of participating in the future fulfilment of the divine promises of grace; and lastly, when dying in possession of the love and grace of God, he could depart hence with the joyful confidence of being gathered to his fathers in Sheol (Gen_25:8)”.

Can you see in these words the promise which are also yours? What Elohim has blessed “no man can curse” because we as Israel are a peculiar people, a set apart Nation, if then we are Elohim’s people do you think we have to worry about tomorrow, or even what will be with us?

Have you recognized yourself as fully part of Israel, what do you say when people ask you what you are? Do you tell them, I am “messianic”, or are you bold enough to let them know that you are “Israelite”?

Are you still not convinced? Then you shall read:

Amo 3:1 Hear^{H8085 (H853)} this^H2088 word^H1697 that^H834 יהוה ^H3068 hath spoken^H1696 against^H5921 you, O children^H1121 of Israel,^H3478 against^H5921 the whole^H3605 family^H4940 which^H834 I brought up^H5927 from the land^{H4480 H776} of Egypt,^H4714 saying,^H559

Amo 3:2 You only^H7535 have I known^H3045 of all^{H4480 H3605} the families^H4940 of the earth:^H127 therefore^{H5921 H3651} I will punish^{H6485 H5921} you^(H853) for all^H3605 your iniquities.^H5771

You alone have I known of all the families of the earth! Is that not a powerful statement?

Deu 32:8 “When the Most High gave the nations their inheritance (B’reshit 11:8) When He separated the sons of Aḏam, He set the boundaries of the peoples According to the number of the children of Yisra’ĕl.

Deu 32:9 “For the portion of יהוה is His people Yaʽaqoḇ His allotted inheritance.

We know that Yehowah punish and chastise His people in order to bring them back to the right path. May be have you suffered tribulation, not knowing that it was יהוה doing in order to bring you to righteousness. Myself I have suffered many years because of my stubbornness, until I found the way of righteousness, but this I know that our heavenly father will bring us to the land he gave to our forefathers Abraham, Itzak and Ya’acov.

When we walk in the flesh we are not able to see the goodness of Elohim and begin to doubt (remember Amalek) if we stay in him, following our Master Yehoshua Messiah, we have the “shalom” from above and laugh when all other complain about the world situation.

Mat 6:31 “Do not worry then, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’

Mat 6:32 “For all these the gentiles seek for. And your heavenly Father knows that you need all these.

Mat 6:33 “But seek first the reign of Elohim, and His righteousness, and all these matters shall be added to you.

I know that you all know these verses then you shall bring everyday to your remembrance for יהוה know where you are and all your challenges.

19-23.

This passage should be known to all those who prefer to learn the doctrine of men. Elohim is not a man that He should lie, nor the son of man (an allusion to Messiah who call himself so), we should read better “son of Adam” (Strong #H120 is used in this place), that he should repent. Hath He said , and shall not do it? Or has He spoken, and shall he not make good?

““See, I have received, to bless. And He has blessed, and I do not reverse it.”

Elohim doesn’t change His mind! Can you rejoice reading this verses, you are the people mean here, the descendants of Ya’acov, the House of Ya’acov for whom Yehoshua came!

Read what keil and Delitzsch explain:

God sees not אָוֶן, worthlessness, wickedness, and עָמָל, tribulation, misery, as the consequence of sin, and therefore discovers no reason for cursing the nation. That this applied to the people solely by virtue of their calling as the holy nation of Jehovah, and consequently that there is no denial of the sin of individuals, is evident from the second hemistich, which expresses the thought of the first in a positive form: so that the words, “Jehovah his God is with him,” correspond to the words, “He beholds not wickedness;” and “the shout of a king in the midst of it,” to His not seeing suffering. Israel therefore rejoiced in the blessing of God only so long as it remained faithful to the idea of its divine calling, and continued in covenant fellowship with יהוה. So long the power of the world could do it no harm. The “shout of a king” in Israel is the rejoicing of Israel at the fact that Jehovah dwells and rules as King in the midst of it (cf. Exo_15:18; Deu_33:5). Jehovah had manifested Himself as King, by leading them out of Egypt.

God revealed His acts, His counsel, and His will to Israel in His word, which He had spoken at first to the patriarchs, and afterwards through Moses and the prophets. In this He revealed to His people in truth, and in a way that could not deceive, what the heathen attempted in vain to discover through augury and divination (cf. Deu_18:14-19).

Deu 18:14 for these nations whom you are possessing do listen to those using magic and to diviners. But as for you, יהוה your Elohim has not appointed such for you.

Deu 18:15 “יהוה your Elohim shall raise up for you a Prophet like me from your midst, from your brothers. Listen to Him,

Deu 18:16 according to all you asked of יהוה your Elohim in Ḥorĕḇ in the day of the assembly, saying, ‘Let me not hear again the voice of יהוה my Elohim, nor let me see this great fire any more, lest I die.’

Deu 18:17 “And יהוה said to me, ‘What they have spoken is good.

Deu 18:18 ‘I shall raise up for them a Prophet like you out of the midst of their brothers. And I shall put My Words in His mouth, and He shall speak to them all that I command Him.

Deu 18:19 ‘And it shall be, the man who does not listen to My Words which He speaks in My Name, I require it of him.

Who is this prophet from among the brethren from their midst?

Joh 1:19 Now this was the witness of Yoḥanan when the Yehuḏim sent from Yerushalayim priests and Lĕwites to ask him, “Who are you?”

Joh 1:20 and he confessed, and did not deny, but confessed, “I am not the Messiah.”

Joh 1:21 and they asked him, “What then, are you Ěliyahu?” So he said, “I am not.” “Are you the Prophet?” And he answered, “No.”

See that the priest and Levites ask Yochanan if he is the prophet no a prophet!

Now referring to D’varim 18:15

Joh 6:14 Then^G3767 those men,^G444 when they had seen^G1492 the miracle^G4592 that^G3739 יהושע s^G2424 did,^G4160 said,^G3004 This^G3778 is^G2076 of a truth^G230 that prophet^G4396 that should come^G2064 into^G1519 the^G3588 world.^G2889

Another commentator (I have removed the word “church” for it is not accurate)

(Note: “What is here affirmed of Israel, applies to Assemblies of all ages, and also to every individual believer. The Assembly of God knows from His word what God does, and what it has to do in consequence. The wisdom of this world resembles augury (enchantment, incantation), and divination. The Assembly of God, which is in possession of His word, has no need of it, and it only leads its followers to destruction, from inability to discern the will of God. To discover this with certainty is the great privilege of the Assembly of God” (Hengstenberg).)

Hengstenberg say that the Assembly of Elohim, the House of Ya’acov, in other words you and me, have no need of enchantment, and divination, it leads its followers to destruction from “inability to discern the will of God”.

Now let me ask you, what is going on in the “Christian Churches”, are not the pastors and those in position self called “prophet” having “word of wisdom” leading the people to destruction having rob them from discerning the will of Elohim?

You know the answer, I was among some of you and I know what was their way before they c receive the “Word of life”!

Sha’ul say: 2Co 5:17 Therefore^G5620 if any man^G1536 be in^G1722 Messiaht,^G5547 he is a new^G2537 creature:^G2937 old things^G744 are passed away;^G3928 behold,^G2400 all things^G3956 are become^G1096 new.^G2537

Don’t look back the old things are passed away do not be like Lot’s wife who became a pillar of salt!

28-30. Balak bring Bala’am to another high place where another pagan deity was to be honored “beth peor”, the House of Peor.

Num 23:1 and Bilʽam said to Balaq, “Build seven altars for me here, and prepare seven bulls and seven rams for me here.”

Num 23:2 And Balaq did as Bilʽam had spoken, and Balaq and Bilʽam offered a bull and a ram on each altar.

Num 23:3 Bilʽam then said to Balaq, “Stand by your burnt offering, and let me go on. It might be that יהוה does come to meet me, and whatever He shows me I shall declare to you.” And he went to a bare height.

Num 23:4 and Elohim came to Bilʽam, and he said to Him, “I have prepared the seven altars, and I have offered on each altar a bull and a ram.”

Num 23:5 and יהוה put a word in the mouth of Bilʽam, and said, “Return to Balaq, and this is what you say.”

Num 23:6 and he returned to him and saw him standing by his burnt offering, he and all the heads of Mo’aḇ.

Num 23:7 and he took up his proverb and said, “Balaq the sovereign of Mo’aḇ has brought me from Aram, from the mountains of the east. ‘Come, curse Yaʽaqoḇ for me, and come, rage at Yisra’ĕl!’

Num 23:8 “How do I curse whom Ěl has not cursed? And how do I rage at whom יהוה has not raged?

Num 23:9 “For from the top of the rocks I see him, and from the hills I observe him. Look, a people dwelling alone, not reckoning itself among the nations.

Num 23:10 “Who shall count the dust of Yaʽaqoḇ, and the number of one-fourth of Yisra’ĕl? Let me die the death of the upright, and let my end be like his!”

Num 23:11 And Balaq said to Bilʽam, “What have you done to me? I took you to curse my enemies, and look, you have kept on blessing!”

Num 23:12 and he answered and said, “Should I not take heed to speak what יהוה has put in my mouth?”

Num 23:13 and Balaq said to him, “Please come with me to another place from where you see them. You only see the extremity but not all of them. Curse them for me from there.”

Num 23:14 and he took him to the field of Tsophim, to the top of Pisgah, and built seven altars, and offered a bull and a ram on each altar.

Num 23:15 and he said to Balaq, “Stand here by your burnt offering while I meet over there.”

Num 23:16 and יהוה came to Bilʽam, and put a word in his mouth, and said, “Go back to Balaq, and say this.”

Num 23:17 So he went to him and saw him standing by his burnt offering, and the heads of Mo’aḇ with him. And Balaq asked him, “What did יהוה say?”

Num 23:18 and he took up his proverb and said, “Rise up, Balaq, and hear! Listen to me, son of Tsippor!

Num 23:19 “Ěl is not a man, to lie; nor a son of man, to repent! Has He said, and would He not do it; or spoken, and would not confirm it?

Num 23:20 “See, I have received, to bless. And He has blessed, and I do not reverse it.

Num 23:21 “He has not looked upon wickedness in Yaʽaqoḇ, nor has He seen trouble in Yisra’ĕl. יהוה his Elohim is with him, and the shout of a Sovereign is in him.

Num 23:22 “Ěl who brought them out of Mitsrayim, is for them like the horns of a wild ox.

Num 23:23 “For there is no sorcery against Yaʽaqoḇ, nor is there any divination against Yisra’ĕl. Now it is said to Yaʽaqoḇ and to Yisra’ĕl, ‘What has Ěl done!’

Num 23:24 “Look, a people rises like a lioness, and lifts itself up like a lion; it lies not down until it devours the prey, and drinks the blood of the slain.”

Num 23:25 and Balaq said to Bilʽam, “Do not curse them at all, nor bless them at all!”

Num 23:26 and Bilʽam answered and said to Balaq, “Have I not spoken to you, saying, ‘All that יהוה speaks, that I do’?”

Num 23:27 And Balaq said to Bilʽam, “Please come, let me take you to another place. It might be right in the eyes of Elohim that you curse them for me from there.”

Num 23:28 and Balaq took Bilʽam to the top of Peʽor, that overlooks the wasteland.

Num 23:29 and Bilʽam said to Balaq, “Build seven alters for me here, and prepare seven bulls and seven rams for me here.”

Num 23:30 And Balaq did as Bilʽam had said, and offered a bull and a ram on each altar.

Chapter 24.

Bala’am change now his action, having seen that it doesn’t bring anything to use sorcery, Keil and Delitzsch give us insight:

The third saying. - Num_24:1 and Num_24:2. From the two revelations which he had received before, Balaam, saw, i.e., perceived, that it pleased Jehovah to bless Israel. This induced him not to go out for auguries (enchantement), as on the previous occasions. כְּפַעַם־בְּפַעַם, “as time after time,” i.e., as at former times (Num_23:3 and Num_23:15). He therefore turned his face to the desert, i.e., to the steppes of Moab, where Israel was encamped (Num_22:1). And when he lifted up his eyes, “he saw Israel encamping according to its tribes; and the Spirit of God came over him.” The impression made upon him by the sight of the tribes of Israel, served as the subjective preparation for the reception of the Spirit of God to inspire him. Of both the earlier utterances it is stated that “Jehovah put a word into his mouth” (Num_23:5 and Num_23:16); but of this third it is affirmed that “the Spirit of God came over him.” The former were communicated to him, when he went out for a divine revelation, without his being thrown into an ecstatic state; he heard the voice of God within him telling him what he was to say. But this time, like the prophets in their prophesyings, he was placed by the Spirit of God in a state of ecstatic sight; so that, with his eyes closed as in clairvoyance, he saw the substance of the revelation from God with his inward mental eye, which had been opened by the Spirit of God. Thus not only does he himself describe his own condition in Num_24:3 and Num_24:4, but his description is in harmony with the announcement itself, which is manifestly the result both in form and substance of the intuition effected within him by the Spirit of God.

Num 24:5-6 

“How beautiful are thy tents, O Jacob! thy dwellings, O Israel! Like valleys are they spread out, like gardens by the stream, like aloes which Jehovah has planted, like cedars by the waters. Water will flow out of his buckets, and his seed is by many waters. And loftier than Agag be his king, and his kingdom will be exalted.” What Balaam had seen before his ecstasy with his bodily eyes, formed the substratum for his inward vision, in which the dwellings of Israel came before his mental eye adorned with the richest blessing from יהוה. The description starts, it is true, from the time then present, but it embraces the whole future of Israel. In the blessed land of Canaan the dwellings of Israel will spread out like valleys. נְחָלִים does not mean brooks here, but valleys watered by brooks. נִטָּה, to extend oneself, to stretch or spread out far and wide. Yea, “like gardens by the stream,” which are still more lovely than the grassy and flowery valleys with brooks. This thought is carried out still further in the two following figures. אֲהָלִים are aloe-trees, which grow in the East Indies, in Siam, in Cochin China, and upon the Moluccas, and from which the aloe-wood was obtained, that was so highly valued in the preparation of incense, on account of its fragrance. As the aloes were valued for their fragrant smell, so the cedars were valued on account of their lofty and luxuriant growth, and the durability of their wood. The predicate, “which Jehovah hath planted,” corresponds, so far as the actual meaning is concerned, to מַיִם עֲלֵי, “by water;” for this was “an expression used to designate trees that, on account of their peculiar excellence, were superior to ordinary trees” (Calvin; cf. Psa_104:16)”.

Balaam closes this utterance (verse 9), as he had done the previous one, with a quotation from Jacob's blessing, which he introduces to show to Balak, that, according to words addressed by Jehovah to the Israelites through their own tribe-father, they were to overcome their foes so thoroughly, that none of them should venture to rise up against them again. To this he also links on the words with which Isaac had transferred to Jacob in Gen_27:29 the blessing of Abraham in Gen_12:3, for the purpose of warning Balak to desist from his enmity against the chosen people of God.

9-13. Balak the Moabite king is upset against Bala’am whom he almost forced to come to curse Yehowah’s people, only to find out that even Bala’am was not able to touch the people chosen by Elohim.

14-25…….. let me advise you what this people is going to do to your people in the latter days.”

Now follow a list of verses telling what will come in a future time:

……. “I see Him, but not now; I observe Him, but not near. A Star shall come out of Yaʽaqoḇ, and a Sceptre shall rise out of Yisra’ĕl, and shall smite the corners of Mo’aḇ, and shall destroy all the sons of Shĕth” (verse 17);

Sheth was the third son of Adam by Eve

Gen 5:3 And Aḏam lived one hundred and thirty years, and brought forth a son in his own likeness, after his image, and called his name Shĕth.

Now to understand this verse we will have to go into the “sod” meaning, the mystery of the Torah and look what Sha’ul says.

It is amazing to see Bala’am saying that “a star coming out of Ya’acov, a Sceptre rise out of Israel who shall destroy the sons of Sheth”. How is it possible because all mankind was destroyed during the flood, save Adam and his three sons, Shem, Yapeth and Ham?

Now this is the explanation in the “sod”:

We read in B’reshit 5:3 that Adam brought forth a son in his “own likeness, afther his image and called his name Sheth”.

Sheth in Hebrew means: substitute , compensation! Remember that in B’reshit 1:26 we read that Elohim says: “let us make man in our own image”.

Can you see the difference between Elohim’s image and Adam’s image called Sheth?

But you may ask why does Bala’am say the sons of Sheth will be destroyed by the one called “Star of Ya’acov, the Sceptre who rises out of Israel”.

Look Sha’ul says following:

1Co 15:47 The first man (Adam) was of the earth, earthy; the second Man (Adam) is the Master from heaven.

1Co 15:48 as is the earthy, so also are those who are earthy; and as is the heavenly, so also are those who are heavenly.

1Co 15:49 and as we have borne the likeness of the earthy, we shall also bear the likeness of the heavenly.

Further remember Sha’ul says:

2Co 5:17 Therefore, if anyone is in Messiah, he is a renewed creature – the old matters have passed away, see, all matters have become renewed!

Was not Sheth in the image of Adam and not in the image of Elohim? Sheth was born after Adam sinned in “Adam’s image”!

Therefore Bala’am prophesied that “all the sons of Sheth (carnal man) will be destroyed in a time future! In the Olam Aba there will be only those in the image of Elohim and not those in the image of Sheth the third son of Adam.

Sha’ul gives us more understanding:

1Co 15:22 for as in Adam all die (those having the Seth nature), even so in the Messiah shall all be made alive…

1Co 15:42 so also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption…………………………

1Co 15:46 howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.

1Co 15:47 the first man (Adam) is of the earth, earthy: the second man is Yehoshua (The last Adam) from heaven.

1Co 15:48 as is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.

What Sha’ul is saying in essence is that we were dead in our sin been in the nature of Adam's seed (of Seth). Now when we come and are immersed (baptize) in Moschiach Yeshua we die to ourselves, the carnal man is destroyed and we raise (coming out from the water) in the “new man”, Moschiach Yeshua taking part in his nature! The Word which is the Torah penetrates our soul and transform it from “glory to glory”!

 Rom 8:29 for whom he did foreknow, he also did predestinate to be conformed to the image of his Son (no more in Adam’s image which is Shet), that he might be the firstborn among many brethren.

1Jn 3:2 beloved, now are we the sons of YHWH, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him (conform to His image); for we shall see him as he is.

1Jn 3:3 and every man that hath this hope in him purifieth himself, even as he (Yeshua) is pure.

24:18: “And Eḏom shall be a possession; and Sĕʽir shall be a possession – enemies – and Yisra’ĕl is doing mightily.

Keil and Delitzsch once again give us explanations:

        “The fulfilment of this prophecy commenced with the subjugation of the Edomites by David (2Sa_8:14; 1Ki_11:15-16; 1Ch_18:12-13), but it will not be completed till “the end of the days,” when all the enemies of God and His Assembly will be made the footstool of Messiah (Psa_110:1.). That David did not complete the subjugation of Edom is evident, on the one hand, from the fact that the Edomites revolted again under Solomon, though without success (1Ki_11:14.); that they shook off the yoke imposed upon them under Joram (2Ki_8:20); and notwithstanding their defeat by Amaziah (2Ki_14:7; 2Ch_25:11) and Uzziah (2Ki_14:22; 2Ch_26:2), invaded Judah a second time under Ahaz (2Ch_28:17), and afterwards availed themselves of every opportunity to manifest their hostility to the kingdom of Judah and the Jews generally, - as for example at the conquest of Jerusalem by the Chaldeans (Eze_35:15; Eze_36:5; Oba_1:10 and Oba_1:13), and in the wars between the Maccabees and the Syrians (1 Macc. 5:3, 65; 2 Macc. 10:15; 12:38ff.), - until they were eventually conquered by John Hyrcanus in the year b.c. 129, and compelled to submit to circumcision, and incorporated in the Jewish state (Josephus, Ant. xiii. 9, 1, xv. 7, 9; Wars of the Jews, iv. 5, 5). But notwithstanding this, they got the government over the Jews into their own hands through Antipater and Herod (Josephus, Ant. xiv. 8, 5), and only disappeared from the stage of history with the destruction of the Jewish state by the Romans. On the other hand, the declarations of the prophets (Amo_9:12; Oba_1:17.), which foretell, with an unmistakeable allusion to this prophecy, the possession of the remnant of Edom by the kingdom of Israel, and the announcements in Isa 34 and Isa_63:1-6, Jer_49:7., Eze_25:12. and Eze_35:1-15, comp. with Psa_137:7 and Lam_4:21-22, prove still more clearly that Edom, as the leading foe of the kingdom of God, will only be utterly destroyed when the victory of the latter over the hostile power of the world has been fully and finally secured. - Whilst Edom falls, Israel will acquire power. חַיִל עָשָׂה, to acquire ability or power (Deu_8:17-18; Rth_4:11), not merely to show itself brave or strong. It is rendered correctly by Onkelos, “prosperabitur in opibus;” and Jonathan, “praevalebunt in opibus et possidebunt eos.”

It is amazing to me when I read this statement from Keil and Delitzsch as it is say by many scholars among the Israelites today that it is “Edom who rule today in Israel”. They call themselves Jews but are not, I do not say that all Jews are Edomites this is for sure not the truth, but there is evidence that many in position are not real Yehudite but “Jews in disguise”

Amo 9:12 so that they possess the remnant of Eḏom¹, and all the gentiles on whom My Name is called²,” declares יהוה who does this.

Oba 1:1 The vision of Oḇaḏyah: This is what the Master יהוה said concerning Eḏom.

Oba 1:17 “But on Mount Tsiyon there shall be an escape¹, and they shall be set-apart. And the house of Yaʽaqoḇ shall possess their possessions

24:22.following Keil and Delitzsch observations:

As v. Hoffmann correctly observes: “Kain, which had left its inaccessible mountain home in Horeb (B’reshit 15:9), enclosed as it was by the desert, to join a people who were only wandering in search of a home, by that very act really placed its rest upon a still safer rock.” This is sustained in Num_24:22 by the statement that Kain would not be given up to destruction till Asshur carried it away into captivity. אִם כִּי does not mean “nevertheless.” It signifies “unless” after a negative clause, whether the negation be expressed directly by לֹא, or indirectly by a question; and “only” where it is not preceded by either a direct or an indirect negation, as in Gen_40:14; Job_42:8. The latter meaning, however, is not applicable here, because it is unsuitable to the עַד־מָה (until) which follows. Consequently אִם yl can only be understood in the sense of “is it that,” as in 1Ki_1:27; Isa_29:16; Job_31:16, etc., and as introducing an indirect query in a negative sense: “For is it (the case) that Kain shall fall into destruction until...?” - equivalent to “Kain shall not be exterminated until Asshur shall carry him away into captivity;” Kain will only be overthrown by the Assyrian imperial power. Kain, the tribe-father, is used poetically for the Kenite, the tribe of which he was the founder. בָּעֵר, to exterminate, the sense in which it frequently occurs, as in Deu_13:6; Deu_17:7, etc. (cf. 2Sa_4:11; 1Ki_22:47). - For the fulfilment of this prophecy we are not to look merely to the fact that one branch of the Kenites, which separated itself, according to Jdg_4:11, from its comrades in the south of Judah, and settled in Naphtali near Kadesh, was probably carried away into captivity by Tiglath-Pileser along with the population of Galilee (2Ki_15:29); but the name Asshur, as the name of the first great kingdom of the world, which rose up from the east against the theocracy, is employed, as we may clearly see from Num_24:24, to designate all the powers of the world which took their rise in Asshur, and proceeded forth from it (see also Ezr_6:22, where the Persian king is still called king of Asshur or Assyria). Balaam did not foretell that this worldly power would oppress Israel also, and lead it into captivity, because the oppression of the Israelites was simply a transitory judgment, which served to refine the nation of God and not to destroy it, and which was even appointed according to the counsel of God to open and prepare the way for the conquest of the kingdoms of the world by the kingdom of God. To the Kenites only did the captivity become a judgment of destruction; because, although on terms of friendship with the people of Israel, and outwardly associated with them, yet, as is clearly shown by 1Sa_15:6, they never entered inwardly into fellowship with Israel and Jehovah's covenant of grace, but sought to maintain their own independence side by side with Israel, and thus forfeited the blessing of God which rested upon Israel.

24:24….. Chittim--the countries lying on the Mediterranean, particularly Greece and Italy ( Dan 11:29- Dan 11:30). The Assyrians were themselves to be overthrown--first, by the Greeks under Alexander the Great and his successors; secondly, by the Romans.(Jamieson, Fausset, Brown dictionary)

Num 24:1 and when Bilʽam saw that it pleased יהוה to bless Yisra’ĕl, he did not go as at other times, to seek to use sorcery, but he set his face toward the wilderness.

Num 24:2 And Bilʽam lifted up his eyes and saw Yisra’ĕl encamped according to their tribes. And the Spirit of Elohim came upon him.

Num 24:3 and he took up his proverb and said, “The saying of Bilʽam, son of Beʽor, and the saying of the man whose eyes are opened,

Num 24:4 the saying of him who hears the words of Ěl, who sees the vision of the Almighty, who falls down, with eyes opened wide:

Num 24:5 “How good are your tents, O Yaʽaqoḇ, your dwellings, O Yisra’ĕl!

Num 24:6 “Like wadis that stretch out, like gardens by a river, like aloes planted by יהוה, like cedars beside waters.

Num 24:7 “He makes water flow from his buckets, and his seed is in many waters. His sovereign is higher than Aḡaḡ, and his reign is exalted.

Num 24:8 “Ěl who brought him out of Mitsrayim is for them like the horns of a wild ox; he devours nations, his enemies; and he breaks their bones, and with his arrows he smites.

Num 24:9 “He bowed down, he lay down like a lion. And, like a lion, who would rouse him? Blessed is he who blesses you, and cursed is he who curses you.”

Num 24:10 Then the displeasure of Balaq burned against Bilʽam, and he struck his hands together. Balaq then said to Bilʽam, “I summoned you to curse my enemies, and see, you have kept on blessing, these three times!

Num 24:11 “And now flee to your place. I said I would greatly esteem you, and see, יהוה has kept you back from esteem.”

Num 24:12 and Bilʽam said to Balaq, “Did I not also speak to your messengers whom you sent to me, saying,

Num 24:13 ‘If Balaq should give me his house filled with silver and gold, I am unable to go beyond the word of יהוה, to do either good or evil of my own heart. What יהוה speaks, that I speak’?

Num 24:14 “And now, see, I am going to my people. Come, let me advise you what this people is going to do to your people in the latter days.”

Num 24:15 and he took up his proverb and said, “The saying of Bilʽam, son of Beʽor, and the saying of the man whose eyes are opened,

Num 24:16 the saying of him who hears the words of Ěl, and knows the knowledge of the Most High, who sees the vision of the Almighty, who falls down, with eyes opened wide:

Num 24:17 “I see Him, but not now; I observe Him, but not near. A Star shall come out of Yaʽaqoḇ, and a Sceptre shall rise out of Yisra’ĕl, and shall smite the corners of Mo’aḇ, and shall destroy all the sons of Shĕth.

Num 24:18 “And Eḏom shall be a possession; and Sĕʽir shall be a possession – enemies – and Yisra’ĕl is doing mightily.

Num 24:19 “And out of Yaʽaqoḇ One shall rule and destroy the remnant from Ar.”

Num 24:20 He then looked on Amalĕq, and he took up his proverb and said, “Amalĕq was first among the nations, but his latter end is to perish forever.”

Num 24:21 He then looked on the Qĕynites, and he took up his proverb and said, “Firm is your dwelling place, and your nest is set in the rock,

Num 24:22 but Qayin is to be burned. Till when does Asshur keep you captive?”

Num 24:23 and he took up his proverb and said, “Oh, who does live when Ěl does this?

Num 24:24 and ships shall come from the coast of Kittim, and they shall afflict Asshur and afflict Ěḇer, and so shall Amalĕq, and he also perishes.”

Num 24:25 And Bilʽam arose and left, and returned to his place. And Balaq also went his way.

Chapter 25.

1-5……..and the people began to whore with the daughters of Moab…………….the people ate and bowed down to their mighty ones.

Yehowah has protected His people from Bala’am curses and instead of been thankful they turned to the daughters of Moab.

Remember the second commandment:

Exo 20:3 “You have no other mighty ones against My face…………. you do not bow down to them nor serve them. For I, יהוה your Elohim am a jealous Ěl,

Yehoshua answered the Pharisee who asked him:

Mat 22:36 “Teacher, which is the great command in the Torah?”

Mat 22:37 And יהושע said to him, “‘You shall love יהוה your Elohim with all your heart, and with all your being, and with all your mind.’

Mat 22:38 “This is the first and great command.

Yehoshua was referring to the four first commandments in Sh’mot 20. To love Yehowah is to keep is commandments (1^st Yochanan 5:3).

But now let us read why this happened to the Children of Israel (carnal man):

Num 31:15 and Mosheh said to them, “Have you kept all the women alive?

Num 31:16 “Look, they are the ones who caused the children of Yisra’ĕl, through the word of Bilʽam, to trespass against יהוה in the matter of Peʽor, and there was a plague among the congregation of יהוה.

This is also the reproach Yehoshua do to the Pargamos Assembly:

Rev 2:12 “And to the messenger of the assembly in Pergamos write, ‘He who has the sharp two-edged sword, says this:

Rev 2:14 “But I hold a few matters against you, because you have there those who adhere to the teaching of Bilʽam, who taught Balaq to put a stumbling-block before the children of Yisra’ĕl, to eat food offered to idols, and to commit whoring.

Jamieson Fausset and Brown commentary:

eat things sacrificed unto idols — the act common to the Israelites of old, and the Nicolaitanes in John’s day; he does not add what was peculiar to the Israelites, namely, that they sacrificed to idols. The temptation to eat idol-meats was a peculiarly strong one to the Gentile converts. For not to do so involved almost a withdrawal from partaking of any social meal with the heathen around. For idol-meats, after a part had been offered in sacrifice, were nearly sure to be on the heathen entertainer’s table; so much so, that the Greek “to kill” (thuein) meant originally “to sacrifice.” Hence arose the decree of the council of Jerusalem forbidding to eat such meats; subsequently some at Corinth ate unscrupulously and knowingly of such meats, on the ground that the idol is nothing; others needlessly tortured themselves with scruples, lest unknowingly they should eat of them when they got meat from the market or in a heathen friend’s house. Paul handles the question in 1Co_8:1-13; 1Co_10:25-33.

fornication — often connected with idolatry.

Num 25:1  nd Yisra’ĕl dwelt in Shittim, and the people began to whore with the daughters of Mo’aḇ,

Num 25:2 and they invited the people to the slaughterings of their mighty ones, and the people ate and bowed down to their mighty ones.

Num 25:3 Thus Yisra’ĕl was joined to Baʽal Peʽor, and the displeasure of יהוה burned against Yisra’ĕl.

Num 25:4 And יהוה said to Mosheh, “Take all the leaders of the people and hang them up before יהוה, before the sun, so that the burning displeasure of יהוה turns away from Yisra’ĕl.”

Num 25:5 And Mosheh said to the judges of Yisra’ĕl, “Each one of you slay his men who were joined to Baʽal Peʽor.”

Num 25:6 and see, one of the children of Yisra’ĕl came and brought to his brothers a Miḏyanite woman before the eyes of Mosheh and before the eyes of all the congregation of the children of Yisra’ĕl, who were weeping at the door of the Tent of Meeting.

Num 25:7 And when Pineḥas, son of Elʽazar, son of Aharon the priest, saw it, he rose up from among the congregation and took a spear in his hand,

Num 25:8 and he went after the man of Yisra’ĕl into the tent and thrust both of them through, the man of Yisra’ĕl, and the woman through her belly. Thus the plague among the children of Yisra’ĕl came to a stop.

Num 25:9 and those who died in the plague were twenty-four thousand.

7-9. Pinehas, seeing the wickedness of one of the princes of Israel who brought one of the Moabite woman and was filled with anger and killed both the Israelite and the woman with a spear (verse 8), thus demonstrating Yehowah’s anger. The result of his action was that the plague was stopped, but twenty four thousand men died in this plague.

Today many believers enjoy in such a way that it bring dishonor to Yehowah’s Assembly, the Body of Messiah. They don’t even know and go to marry women from other religion they don’t even imagine that they will have to answer for that. During the last day many will pay the full price with their life.

Haftorah

Micah was a prophet to Yehuḏah, before the exile during the time of Yeshayahu around 700 B.C.E. Micah also called “Micayah” in Yrmeyahu 26:18 meaning “who is as Yehowah”

Once again I will quote from Keil and Delitzsch in their commentary (be patient and read in order to get the picture):

Under His rule Israel will attain to perfect peace. Mic_5:5. “And He will be peace. When Asshur shall come into our land, and when he shall tread in our palaces, we set up against him seven shepherds and eight princes of men. Mic_5:6. And they feed the land of Asshur with the sword, and the land of Nimrod in his gates; and He rescues from Asshur when he comes into our land and enters into our border.” זֶה (this man), viz., He who feeds His people in the majesty of God, will be peace, i.e., not merely pacis auctor, but He who carries peace within Himself, and gives it to His people. Compare Eph_2:14, “He is our peace,” which points back to this passage. In this relation the Messiah is called the Prince of peace in Isa_9:5, as securing peace for Israel in a higher and more perfect sense than Solomon. But in what manner? This is explained more fully in what follows: viz., (1) by defending Israel against the attacks of the imperial power (Isa_9:5, Isa_9:6); (2) by exalting it into a power able to overcome the nations (Isa_9:7-9); and (3) by exterminating all the materials of war, and everything of an idolatrous nature, and so preventing the possibility of war (Isa_9:10-15). Asshur is a type of the nations of the world by which the people of יהוה are attacked, because in the time of the prophet this power was the imperial power by which Israel was endangered. Against this enemy Israel will set up seven, yea eight princes, who, under the chief command of the Messiah, i.e., as His subordinates, will drive it back, and press victoriously into its land. (On the combination of the numbers seven and eight, see the discussions at Amo_1:3.) Seven is mentioned as the number of the works proceeding from God, so that seven shepherds, i.e., princes, would be quite sufficient; and this number is surpassed by the eight, to express the thought that there might be even more than were required. נְסִיכֵי אָדָם, not anointed of men, but installed and invested, from nâsakh, to pour out, to form, to appoint; hence Jos_13:21, vassals, here the under-shepherds appointed by the Messiah as the upper-shepherd. The meaning “anointed,” which is derived from sūkh, neither suits Jos_13:21 nor Pro_8:23 (see Delitzsch on Psa_2:6). On the figurative expression “feed with the sword,” for rule, see Psa_2:9 and Rev_2:27; רָעוּ from רָעָה, not from רָעַע. The land of Asshur is called the land of Nimrod, after the founder of the first empire (Gen_10:9.), to indicate the character of the imperial power with its hostility to the kingdom of God. בִּפְתָחֶיהָ, in his gates, i.e., cities and fortresses; gates for cities, as in Isa_3:26; Isa_13:2, etc.: not at his gates = on his borders, where the Assyrians stream together for defence (Hitzig, Caspari, etc.). The borders of a land are never called gates; nor could a land be devastated or governed from the border, to say nothing of the fact that ב[תחיה corresponds to “in thy palaces” in Mic_5:4, and leads to the thought that Asshur is to be fully repaid for what it has done to the kingdom of God. The thought is rounded off with וְהִצִּיל מֵאַשּׁוּר וגו, and so He saves from Asshur, etc., not merely by the fact that Asshur is driven back to his own border, and watched there, but by the fact that he is fed in his own territory with the sword. This victorious conflict with the imperial power must not be restricted to the spiritual victory of the kingdom of God over the kingdoms of the world, as Hengstenberg supposes, appealing to Mic_5:10., according to which יהוה will make His people outwardly defenceless before it becomes fully victorious in Messiah (Hengstenberg). For the extermination of the instruments of war announced in Mic_5:10 refers not to the period of the exaltation of the people of God into the world-conquering power, but to the time of consummation, when the hostile powers shall be overcome. Before the people of God reach this goal, they have not only to carry on spiritual conflicts, but to fight for existence and recognition even with the force of arms. The prediction of this conflict and victory is not at variance with the announcement in Mic_4:2-3, that in the Messianic times all nations will go on pilgrimage to Zion, and seek for adoption into the kingdom of God. Both of these will proceed side by side. Many nations, i.e., great crowds out of all nations, will seek יהוה and His gospel, and enter into His kingdom; but a great multitude out of all nations will also persist in their enmity to יהוה and His kingdom and people, and summon all their power to attack and crush it. The more the gospel spreads among the nations, the more will the enmity of unbelief and ungodliness grow, and a conflict be kindled, which will increase till יהוה shall come to the last judgment, and scatter all His foes.

Mic 5:6 And they shall shepherd the land of Ashshur with the sword, and the land of Nimroḏ at its entrances. And He shall deliver us from Ashshur, when he comes into our land and when he treads within our borders.

Mic 5:7 And the remnant of Yaʽaqoḇ shall be in the midst of many peoples, as dew from יהוה, as showers on the grass, which do not wait for man nor delay for the sons of men.

Mic 5:8 And the remnant of Yaʽaqoḇ shall be among the gentiles, in the midst of many peoples, like a lion among the beasts of a forest, like a young lion among flocks of sheep, who, if he passes through, shall both tread down and shall tear, and there is no one to deliver.

Mic 5:9 Let your hand be lifted up against your adversaries, and all your enemies be cut off.

Mic 5:10 “And it shall be in that day,” declares יהוה, “that I shall cut off your horses out of your midst, and I shall destroy your chariots.

Mic 5:11 “And I shall cut off the cities of your land, and I shall pull down all your strongholds.

Mic 5:12 “And I shall cut off witchcrafts out of your hand, and let you have no magicians.

Mic 5:13 “And I shall cut off your carved images, and your pillars from your midst, so that you no longer bow down to the work of your hands.

Mic 5:14 “And I shall pluck your Ashĕrim out of your midst, and I shall destroy your cities.

Mic 5:15 “And I shall take vengeance in wrath and rage on the gentiles who did not obey.”

Chapter 6:1-2

Here I do not follow Keil and Delitzsch who see mountains and hills has physical structure, but much more look in the allegory for nations in different importance. The prophet heralds the world of יהוה to the nations, because of the controversy He has with His people (verse3).

3-5. the departing point is when יהוה delivered His people from their bondage in Egypt sending Moshe. He remind them what he did when the wicked King Balak sough Bala’am the wicked Moabites prophet, to curse them and how He took position in their behalf. The Epilogue of this controversy is found in the verse 8:

……. what does יהוה require of you but to do right, and to love kindness, and to walk humbly with your Elohim?

Mic 6:1  Hear now what יהוה is saying, “Arise, strive with the mountains, and let the hills hear your voice.

Mic 6:2 “Hear, O you mountains, the controversy of יהוה, and you everlasting foundations of the earth! For יהוה has a controversy with His people and He shall reprove Yisra’ĕl.

Mic 6:3 “My people, what have I done to you? And how have I wearied you? Answer Me,

Mic 6:4 for I brought you up from the land of Mitsrayim, and I ransomed you from the house of bondage. And I sent Mosheh, Aharon, and Miryam before you.

Mic 6:5 “My people, remember, please, what Balaq sovereign of Mo’aḇ counselled, and what Bilʽam son of Beʽor answered him, from Shittim to Gilgal, in order to know the righteousness of יהוה.”

Mic 6:6 With what shall I come before יהוה, bow myself before the high Elohim? Shall I come before Him with burnt offerings, with calves a year old?

Mic 6:7 Is יהוה pleased with thousands of rams or ten thousand rivers of oil? Shall I give my first-born for my transgression, the fruit of my body for the sin of my being?

Mic 6:8 He has declared to you, O man, what is good. And what does יהוה require of you but to do right, and to love kindness, and to walk humbly with your Elohim?

1^st Corinthians.

Here we can see and understand why Sha’ul was warning the Corinthians who were living among idolaters. He remind them that Elohim does not chose people because of their value or their strength, and that our fulfilment find its place in Messiah Yehoshua who has become for us wisdom from Elohim and righteousness and set apartness and redemption

No reason to boast!

1Co 1:20 Where is the wise? Where is the scholar? Where is the debater of this age? Has not Elohim made foolish the wisdom of this world?

1Co 1:21 for since, in the wisdom of Elohim, the world through wisdom did not know Elohim, it pleased Elohim through the foolishness of preaching to save those who believe.

1Co 1:22 and since Yehuḏim ask a sign, and Greeks seek wisdom,

1Co 1:23 yet we proclaim Messiah impaled, to the Yehuḏim a stumbling-block and to the Greeks foolishness,

1Co 1:24 but to those who are called – both Yehuḏim and Greeks – Messiah the power of Elohim and the wisdom of Elohim.

1Co 1:25 for the foolishness of Elohim is wiser than men, and the weakness of Elohim is stronger than men.

1Co 1:26 for look at your calling, brothers, that there were not many wise according to the flesh, not many mighty, not many noble.

1Co 1:27 But Elohim has chosen the foolish matters of the world to put to shame the wise, and Elohim has chosen the weak of the world to put to shame the strong.

1Co 1:28 And Elohim has chosen the low-born of the world and the despised, and the ones that are not, that He might bring to naught the ones that are,

1Co 1:29 so that no flesh should boast in His presence.

1Co 1:30 and of Him you are in Messiah יהושע, who became for us wisdom from Elohim, righteousness also, and set-apartness and redemption,

1Co 1:31 that, as it has been written, “He who boasts, let him boast in יהוה.”

May Yehowah Elohim of Israel bless you in understanding in order that you also may reach the promise land when Messiah Yehoshua will come to establish the glorious Kingdom of Yehowah.