Numbers 23:7

But let us see what Balak king of Moab, who summoned him from the midst of the rivers from the mountains of the East, says to him. "Come," he says, "and curse me Jacob, and come, curse me Israel." In Latin speech the repetition seems almost superfluous, which says: "Curse me Jacob, and curse me Israel." But in the Greek text, under the name of Israel, there is in the cursing an addition of a preposition, which our translators omitted, either believing it to be said less fittingly, or reckoning that no force could be added to the expression from this. But we, though contrary to custom, coin an expression, so that we may gather the sense in full; it can therefore be said: "Come, curse me Jacob, and come, over-curse me Israel." By which it is shown that the speech was repeated for this reason, that Balak seems to demand a curse upon Israel with greater force and greater intensity than upon Jacob. For as long as anyone is only Jacob, that is, placed only in acts and works, he is assailed with lesser curses. But when he has advanced and has begun to sharpen and rouse the inner man, with the eye of the mind unveiled, to see God, then he will be assailed by the enemy not only with curses, but even with over-curses, that is, with more violent darts of curses. But at that time indeed Balaam's mouth was "full of cursing and bitterness, and under his tongue was labor and pain," and "he sat in ambush with the rich"; for he was awaiting rewards from the rich king, that "in secret places he might slay the innocent." But God, "who alone always does wonders," works salvation out of enemies; for he cast a word into his mouth, although his heart could not yet receive the word of God. For there was still in his heart the greed for reward, on account of which even after the word of God, which he had in his mouth, he said to Balak: "Come, and I will give you counsel," and he taught him how he might put a stumbling-block in the sight of the children of Israel, that they might eat things sacrificed to idols and might commit fornication. On account of which the people also fell, and a great plague came upon them, until Phinehas, having slain the Israelite who was fornicating with the Midianite woman, appeased the wrath of the Lord. And after these things, it says, Phinehas led out an army against the Midianites, and they killed twelve thousand men, and Balaam son of Beor by the…

Although the order of the readings which are recited demands rather that we speak of those things which the reader has set forth, nevertheless, since some of the brethren earnestly ask that rather those things which are written concerning the prophecy of Balaam be brought forward for the discourse of our discussion, I have thought it right to satisfy not so much the order of the readings as the desires of the hearers. First of all, then, let us inquire concerning Balaam himself, why in the Scriptures he is set forth now as blameworthy, now as praiseworthy. For he is blameworthy when, though forbidden by God to come to the king, he persists in coming, and, greedy for reward, consults God again, again inquires, until he is left to his own desires and goes in his own wishes. He is culpable when he builds altars and places victims upon them for demons and by magical apparatus seeks divine counsels. He is culpable when he gives that most wicked counsel, that the people be deceived through the Midianite women and the worship of idols. Again he is shown to be praiseworthy, when the word of God is placed in his mouth, when the Spirit of God comes upon him, when he prophesies concerning Christ, when he foretells to Jews and Gentiles the future mysteries concerning the coming of Christ, when instead of curses he bestows blessings upon the people and exalts the name of Israel above visible glory with mystical utterances. Since, then, divine Scripture indicates concerning him things so diverse and so varied, it seems very difficult to me to determine with any definiteness his person, to whom not only this diversity may suit, but to whom that also may be fitted which he himself, as though prophesying, says concerning himself: "Let my soul die among the souls of the righteous, and let my seed be as the seed of the righteous." But also through the prophet Micah the Lord gives such a testimony concerning him, where he says: "My people, what have I done to you? Answer me; for I called you back from the land of Egypt, and from the house of bondage I freed you, and I sent before your face Moses and Aaron and Miriam. My people, remember what Balak king of Moab plotted against you, and what Balaam son of Beor answered him from the ropes even to Gilgal, that the righteousness of the Lord might be known." He shows, then, through these words that, in order that the righteousness…