Numbers 22:5

_HE SENT MESSENGERS THEREFORE UNTO BALAAM THE SON OF BEOR TO PETHOR, WHICH IS BY THE RIVER OF THE LAND OF THE CHILDREN OF HIS PEOPLE, TO CALL HIM, SAYING, BEHOLD, THERE IS A PEOPLE COME OUT FROM EGYPT: BEHOLD, THEY COVER THE FACE OF THE EARTH, AND THEY ABIDE OVER AGAINST ME:_ He sent messengers therefore unto Balaam the son of Beor. х_ BIL`AAM_ (H1109) is a name compounded, according to Gesenius of _ BAL_ (H1077) and _ `AAM_ (H5971), not of the people - i:e., a foreigner; according to Hengstenberg, who follows Simonis' 'Onomast.,' of _ BAALA`_ (H1104), to swallow up, to devour, and _ `AAM _ (H5971), the people; and to Furst, who, taking the final letter as added merely for the sake of euphony, considers Balaam as sig

5._He sent messengers therefore unto Balaam. _This passage shews us, like many others, that the errors wherein Satan entangles unbelievers are derived from good principles. The modesty of king Balak appears to be worthy of praise, in that, conscious of his own weakness, and placing no confidence in human aid, he sets about imploring the help of God. For this is our only safe refuge, although earthly aids may fail us, still to maintain our courage, and to rely upon God, who is all-sufficient in Himself, and independent of external means. Thus far, then, Balak acts rightly, for he seeks nothing more than to conciliate God’s favor, nor places his confidence of victory in anything but God’s good-will; but, when he seeks for God amiss by circuitous ways, he departs far from Him. And this is a common error with all hypocrites and unbelievers, that, whilst they aspire after God, they wander int...

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 22:5. _TO PETHOR, WHICH IS BY THE RIVER OF THE LAND OF THE_ _CHILDREN OF HIS PEOPLE_] Dr. Kennicott justly remarks, that "the description now given of Balaam's residence, instead of being particular, agrees with any place in any country where there is a _river_; for he lived by _Pethor, which is by the river of the land_ _of the children of his people_. But was Pethor then near the _Nile_ in _Egypt_? Or in _Canaan_, near _Jordan_? Or in _Mesopotamia_, near the _Euphrates_, and belonging to the _Ammonites_? This last was in fact the case; and therefore it is well that twelve Hebrew MSS. (with two of _De Rossi's_) confirm the _Samaritan_ text here in reading, instead of עמו _ammo, his people_, עמון Ammon, with the Syriac and Vulgate versions." Houbigant properly contends for this reading; an...

Balaam the son of Beor was from the first a worshipper in some sort of the true God; and had learned some elements of pure and true religion in his home in the far East, the cradle of the ancestors of Israel. But though prophesying, doubtless even before the ambassadors of Balak came to him, in the name of the true God, yet prophecy was still to him as before a mere business, not a religion. The summons of Balak proved to be a crisis in his career: and he failed under the trial. When the gold and honors of Balak seemed to be finally lost, he became reckless and desperate; and, as if in defiance, counseled the evil stratagem by which he hoped to compass indirectly that ruin of God’s people which he had been withheld from working otherwise. He thus, like Judas and Ahithophel, set in motion a train of events which involved his own destruction. The name Balaam signifies “destroyer,” or “glut...

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....

HE SENT MESSENGERS THEREFORE UNTO BALAAM THE SON OF BEOR,.... In consequence of the consultation held by the king of Moab with the elders of Midian; and very probably through a motion of theirs, and by advice they gave, Balak dispatched messengers of both people to the person here described by his name and parentage; but who he was is not easy to say: the Jews sometimes make him to be a magician in Pharaoh's court, at the time when Moses was born z, which is not probable; and it is still more improbable that he should be Laban the Syrian, as the Targum of Jonathan here, and the Targum on 1 Chronicles 1:44 though others say a he was the son of Beor, the son of Laban, and so was the grandson of Laban; and with as little probability is he said to be Elihu, that answered Job according to a tradition of the Jews, mentioned by Jerom b; nor is there any reason to believe that he was ever a

BALAAM Balaam is the typical hireling prophet, seeking only to make a market of his gift. This is "the way of Balaam" (2 Peter 2:15) and characterizes false teachers. The "error" of Balaam" (Jude 1:11) was that he could see only the natural morality -- a holy God, he reasoned, must curse such a people as Israel. Like all false teachers he was ignorant of the higher morality of vicarious atonement, by which God could be just and yet the justifier of believing sinners (Romans 3:26). The "doctrine of Balaam" (Revelation 2:14) refers to his teaching Balak to corrupt the people whom he could not curse; ...

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 ...