Numbers 22:12

_AND HE SAID UNTO THEM, LODGE HERE THIS NIGHT, AND I WILL BRING YOU WORD AGAIN, AS THE LORD SHALL SPEAK UNTO ME: AND THE PRINCES OF MOAB ABODE WITH BALAAM._ Lodge here this night ... God usually revealed His will in visions and dreams; and Balaam's birth and residence in Mesopotamia, where the remains of patriarchal religion still lingered, account for his knowledge of the true God. His real character has long been a subject of discussion. Some, judging from his language, have thought him a saint; others, looking to his conduct, have described him as an irreligious charlatan; and a third class consider him a novice in the faith, who had a fear of God, but who had not acquired power over his passions (Hengstenberg). Verse 13. THE LORD REFUSETH TO GIVE ME LEAVE. This answer has an appearance of being good; but it studiously concealed the reason of the divine prohibition, and it intimated...

12._Thou shalt not go with them. _If there were any room for doubt, God peremptorily removes it, and confirms the prohibition; because it was unlawful to curse, those whom He had blessed. For nothing more is permitted to prophets than that they should be the witnesses, or ambassadors _(internuntii,) _or heralds of the grace which God freely deigns to bestow at His own pleasure upon whom He will. Moreover, God is said to _bless _those whom He has embraced with His favor, and to whom He experimentally declares Himself to be propitious, when He displays His liberality towards them. Of this _blessing _He willed that the prophets should be His ministers in such a manner that the power should still remain altogether in His own hands. If, therefore, they usurp to themselves the prerogative of blessing without His commission, their act is not merely frivolous and inefficacious, but even blasphem...

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...

Verse Numbers 22:12. _THOU SHALT NOT GO WITH THEM; THOU SHALT NOT CURSE THE_ _PEOPLE_] That is, Thou shalt not go with them to curse the people. With them he _might go_, as we find he afterwards did by God's own command, but not to _curse_ the people; this was wholly forbidden. Probably the command, _Thou shalt not go_, refers here to _that time_, viz., the first invitation: and in this sense it was most punctually obeyed by Balaam; see Numbers 22:13....

EXPOSITION THE COMING OF BALAAM (Numbers 22:2). NUMBERS 22:2 BALAK THE SON OF ZIPPOR. The name Balak is connected with a word "to make waste," and "Zippor" is a small bird. Balak was, as is presently explained, the king of Moab at this time, but not the king from whom Sihon had wrested so much of his territory (Numbers 21:26). He seems to be mentioned by name on a papyrus in the British Museum (see Brugseh, ‘Geogr. Inschr.,' 2, page 32). The later Jews made him out to have been a Midianite, but this is nothing but the merest conjecture....

AND GOD SAID UNTO BALAAM, THOU SHALT NOT GO WITH THEM,.... Which is a denial of the first thing Balak requested, "come now, therefore", c. Numbers 22:6 THOU SHALL NOT CURSE THE PEOPLE which was the principal thing desired, and in order to which he was solicited to go with the messengers; but this is absolutely forbidden: FOR THEY ARE BLESSED; by the Lord himself, with an irrevocable blessing, and therefore it would be vain and fruitless, as well as dangerous for him to attempt to curse them, Genesis 12:3 this may have a special respect to the blessing of Jacob by Isaac, which could not be reversed by the solicitations of Esau, and which descended to Jacob's posterity, the Israelites, Genesi

NOT GO Compare (Numbers 22:12). (_ See Scofield) - (Genesis 46:3). _...

III. EVENTS IN THE PLAIN OF MOAB FACING THE LAND 1. Balak and Balaam and Balaam's Parables CHAPTER 22 _ 1. Balak's message to Balaam (Numbers 22:1)_ 2. The journey of Balaam (Numbers 22:21) 3. Balaam with Balak (Numbers 22:36) The last section of the wilderness book begins with the story of Balak and Balaam. An enemy, the Gentile Balaam, has to speak the words of prophecy, predicting wonderful blessing and glory for the hosts of Israel. The advancing Israelites inspired terror and Balak (waster), the king of Moab, not willing to meet Israel in open battle, sent for Balaam (devourer of the people) to put his powerful magic spell upon Israel and curse them. Balaam, or

BALAK'S FIRST SUMMONS TO BALAAM, AND YAHWEH'S REFUSAL TO LET HIM GO. This comes mainly from J. But in Numbers 22:5, if the land of the children of his people (which can only refer to Balak and yields little sense) be corrected (after Sam., Syr., Vulg.) to the land of the children of Ammon, there is a discrepancy in the account of Balaam's home, which is diversely represented as (_a)_ Pethor on the River (_i.e._ Pituru on the Euphrates, mentioned in an inscription of Shalmaneser II), nearly a month's journey from Moab, and (_b)_ Ammon, only a few days-' journey distant. The discrepancy is explicable as due to a difference in the sources used: the first statement probably comes from E, the second from J. Balak's belief (Numbers 22:6) in the potency of words uttered in blessing or cursing ...

NOT GO. This is absolute. Compare Numbers 22:20, where the permission is conditional. See Structure above. THOU SHALT NOT CURSE.. special various reading called _Sevir_ (see App-34), with Samaritan Pentateuch, The Targum of Jonathan ben Uzziel Septuagint, Syriac, and Vulgate, read "neither shalt thou"....