Numbers 22:5

Num 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:

Ver. 5. Balaam, the son of Beor.] The devil’s spelman, as one calls him, a soothsayer, or sorcerer, called a prophet, {2Pe 2:16} as false prophets are called diviners {Jer 27:9}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Num 22:5. He sent messengers — Ancient history informs us that it was a general custom among most of the heathen nations, before they took up arms, to consult their gods by oracles and other methods of divination, about the event of the war. Thus the king of Moab is desirous, before he engaged in this war, to know the event, to interest the gods in his cause, and turn their power against his enemies. Unto Balaam — He is called a soothsayer, or diviner, Jos 13:22; and is thought by some to have used enchantments; see on chap. Num 24:1. And it was the opinion of the generality of the fathers, as it is of numbers of commentators, that he was a mere magician, a false prophet, and idolater. But that he was a true prophet, or one who had revelations from the true God, is evident from 2Pe 2:16, compared with Num 22:8-13; Num 24:1. And indeed no prophet in Israel could speak of God more reverently, and yet in more familiar terms, than he does, Num 22:18. The Jewish writers say that he had been a great prophet, who, for the accomplishment of his predictions, and the answers of his prayers, had been justly looked upon as a man having great interest with God. But the history shows that afterward his covetousness and ambition got the better of his piety, and that God departed from him. Beor — Or Bosor, (2Pe 2:15,) for he had two names, like many others. Pethor — A city of Mesopotamia. By the river — Euphrates, called the river, by way of eminence, and here the river of Balaam’s land, or country, namely, of Mesopotamia.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

22:5-6 Balaam was a pagan religious specialist (a diviner) from northwest Mesopotamia (see “Balaam” Profile). Like other ancient peoples, Moab and Midian believed that the spoken word—in the form of a blessing or curse—was powerful when uttered by a skilled diviner. Members of this trained profession claimed to possess special powers to learn about and manipulate the future course of events (see Deut 18:14; 1 Sam 6:2; 2 Kgs 21:6; Isa 44:25; Dan 2:1-12, 27-28; Mic 5:12; Zech 10:2). Israel’s enemies appealed to Balaam to pronounce curses upon the Hebrews, for they believed that such spoken words would be effective against them. Ancient armies pronounced such curses on their enemies before they entered battle. Belief in the power of the spoken word was common in ancient Israel even when not linked with divination (e.g., Gen 27:1-40; Deut 27:15-26; 1 Sam 14:24-28; cp. Matt 21:18-22). • Pethor (Num 22:5) is probably ancient Pitru, located on the west side of the Euphrates River south of Carchemish, 400 miles from Moab.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

To wit, Euphrates, upon the which stood this city Pethor.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

He sent messengers therefore unto Balaam--that is, "lord" or "devourer" of people, a famous soothsayer (Jos 13:22).

son of Beor--or, in the Chaldee form, Bosor--that is, "destruction."

Pethor--a city of Mesopotamia, situated on the Euphrates.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 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; and necessity urges the propriety of adopting it. It should therefore stand thus: by the river of the land of the children of Ammon; and thus it agrees with De 23:4.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(5) Balaam the son of Beor.—The name of Balaam is probably derived from bala (to devour), with the terminal syllable am, or from the two words bala (he devoured), and am (people). His father’s name (Beor), from baar (to consume), has been thought to denote that Balaam belonged to a family in which the magical art was hereditary. He is described in Jos_13:22 as “the soothsayer” (Hebrew, kosem)—i.e., one of that class of persons who were not to be tolerated amongst the Israelites, and who are spoken of as “an abomination unto the Lord” (Deu_18:10-12). The form Bosor (2Pe_2:15) probably arose from a peculiar mode of pronouncing the guttural letter Ain in baar. (See Keil, On the Pentateuch, 3 p. 159, and Note.) On the character and history of Balaam, reference may be made to Bishop Butler (Serm. vii.); Waterland (Works, 9:397); Keil, On the Pentateuch, in loc.; Hengstenberg (Dissertation on the Histories and Prophecies of Balaam, p. 747, Clark, 1848); and to the Article in Smith’s Dictionary of the Bible, by Professor Stanley Leathes.

To Pethor, which is by the river of the land . . . —Better, To Pethor, which is by the river, (even to) the land of the children of his people. Pethcr was in Mesopotamia (Num_23:7), where Lot, from whom the Moabites were descended, had dwelt (Gen_12:5). “The river” is the Euphrates here, as elsewhere. (See, e.g., Gen_15:18; Gen_31:21; Exo_23:31; 2Ch_9:26.)

They cover the face of the earth.—Literally, the eye of the earth (or, the land). (Comp. Exo_10:5.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5. Balaam the son of Beor] It is interesting that the name Bela the son of Beor occurs of a king of Edom (Gen_36:32). Balaam (Heb. Bil‘âm) and Bela‘ are practically identical words; and some have thought that the two men are the same, and that different conceptions of them were handed down in the Israelite and Edomite traditions. But there is no other evidence for the conjecture (see art. ‘Bela’ in Enc. Bibl. [Note: nc. Bibl. Encyclopaedia Biblica.] ).

Pethor, which is by the River] i.e. by the Euphrates. Cf. Deu_23:4 ‘Pethor of Aram-naharaim (Mesopotamia).’ It is probably to be identified with Pitru (mentioned in an Assyr. and an Egypt, inscription), which was situated a few miles from the Euphrates, a little to the south of Carchemish. This sentence, which is probably from E , represents Balaam as living some 400 miles from Moab.

the land of the children of his people] This must mean ‘his native land’; but it is a very awkward periphrasis. The Sam. , Syr., Lucianic LXX. , Vulg. and some Heb. MSS. read ‘Ammon, for ‘ammô ‘his people.’ If this is correct, J and E contained different traditions as to the country from which Balaam came. This reading is supported by the narrative of J (Num_22:22-34) which relates that Balaam rode upon an ass, with two servants, suggesting a short journey through cultivated country rather than a long desert journey for which camels and a tent caravan would be required.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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

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

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

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

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

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

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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 “glutton,” and is in part identical with “Bela, son of Beor,” the first king of Edom Gen 36:32. The name “Beor” (“to burn up”) is that of the father, or possibly ancestor, of the prophet.

Pethor, which is by the river of the land of the children of his people - Rather, Pethor which was ... land. Pethor (Pitru, Assyrian) was on the river Sagura (modern: Sajur) near its junction with the Euphrates.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Beor. St. Peter (ii. 11, 15) reads Bosor. --- A soothsayer, or magician, (ariolum) as this word always indicates, Josue xiii. 22. The Hebrews believe he was once a true prophet, a descendant of Buz, the son of Melcha, and the same as Eliu, the friend of Job. (St. Jerome, q. 3. Hebrew in Genesis) He certainly foretold the Messias, or star of Jacob, by divine inspiration, chap. xxiv. 17. (Haydock) --- He consults and acknowledges the true God, ver. 8, 18, 20. Origen (hom. 13,) believes that he left a book of his prophecies, which was known to the wise men, and discovered to them the birth of the Messias; and some Rabbins think that Moses has here inserted from that work what relates to Balaam. St. Augustine (q. 48) shews that he was a wicked man, of whom nevertheless God made use to convey important instructions; and that he is one of those reprobates who will say, Lord, have we not prophesied in thy name? He is placed with Cain and Core, St. Jude 11. St. Ambrose (ep. 50,) observes, that he might prophesy, like Caiphas, without knowing what he said, and that the gift of prophecy on this occasion, was no proof of his virtue. Many of the Fathers look upon him as a mere magician, who could utter no blessing, but only curses, by the rules of his infernal art. He did not design to consult God, but the Lord puts answers into his mouth. (Theodoret, q. 39, 42.) The method of consultation seemed to border on superstition. He wished to make God change his resolutions, as if he were an idol, and attempted to evade the impressions of his spirit. (Calmet) --- The river, Euphrates, which waters the country of the Ammonites. (Menochius) --- Hebrew, "to Pethora, which is by the land of the children of his people." St. Jerome has translated Pethora "soothsayer," and left Ammon un declined. (Haydock) --- The Chaldean informs us, that he was a resident at Petor, a city of Syria, on the Euphrates. It is probably the same town with the Pacora of Ptolemy, near Thapsacus. Balaam is styled an Aramean; (chap. xxiii. 17,) and we know that he came from Mesopotamia. Hebrew Aram Naharaim, (Deuteronomy xxiii. 4.; Calmet) or "Syria, between the two rivers," the Euphrates and Tigris. (Salien) --- Me, ready to fall upon my dominions. It appears hence, that Balaam was in high estimation, since a distant king depends more upon his power, that upon the efforts of all his own armies, and those of his auxiliaries, and is willing to pay him for cursing his enemies at do dear a rate. Perhaps he thought that they employed magical arts to conquer their enemies, by prayer. See Exodus xvii. 11.; Origen, hom. 13. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Balaam is called a prophet, 2Pe 2:16, because God was pleased to inspire and direct him to speak the following prophecy, as he did inspire Caiaphas to speak those words, Joh 11:51,52, and as sometimes he did for a time inspire other wicked men; but in truth he was a soothsayer, as he is called, Jos 13:22. See Num 24:1.

Beor, or Bosor, 2Pe 2:15; for he had two names, as many others had.

Pethor; a city in Mesopotamia or Aram: see Num 23:7; Deu 23:4.

By the river, i.e. by Euphrates, which is oft called the river, by way of eminency, as Gen 15:18; Jos 24:2,15, and here the river of Balaam’s land or country, to wit, of Mesopotamia or Aram, Num 21:7.

They abide over against me; they are encamped in my neighbourhood, ready to invade my kingdom.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

5. He sent messengers — Balak was the originator of the scheme; Midian was an accessary. See Num_22:7.

Balaam — Hebrew, Destroyer, Devourer. It is unknown whether he received this name at his birth, as a member of a family in which soothsaying was hereditary, or after he had acquired the reputation of a dreaded wizard and conjurer. From the fact that Beor signifies burning, eating off, destroying, we infer with Keil “that Balaam belonged to a family in which the mantic character, or magical art, was hereditary.” To Balaam the title of prophet, or seer, is never applied, but in Jos_13:22, he is called the soothsayer, a term never predicated of any true prophet. But it is evident that he was not a mere heathen soothsayer; his acquaintance with Jehovah and his obedience to his commands, as well as his widespread reputation, indicate that he did not belong to the common herd of his profession. “It is one of the striking proofs of the divine universality of the Old Testament that the veil is from time to time drawn aside, and other characters than those which belonged to the chosen people appear in the distance, fraught with an instruction which even transcends the limits of the Jewish Church, and not only in place, but in time, far outruns the teaching of any peculiar age or nation. Such is the discussion of the profoundest questions of religious philosophy in the book of the Gentile Job. Such is the appearance of the Gentile prophet Balaam. He is one of those characters of whom, while so little is told that we seem to know nothing of him, yet whatever that little is, raises him at once to the highest pitch of interest.” — Stanley. For a portraiture of his character and a discussion of its apparently contradictory elements, see chapter xxiv, concluding note. Pethor is a place in Aram, (chap. xxiii, 7,) Mesopotamia, which modern research has failed to identify. It was doubtless a seat of Babylonian magi, who were accustomed to congregate in separate towns, as were the Levites in the Levitical cities among the Israelites. It is evident that Pethor was situated among the highlands in Mesopotamia, upon the Euphrates, eighteen or twenty days’ journey from the plains of Moab. From this very region that extraordinary genius, Manes, the early Christian heresiarch, arose from a Magian family, A.D. 240.

The river — The Hebrew Nahar, with the article, here, as elsewhere in the Old Testament, designates the Euphrates.

Of the children of his people — This describes Balaam as a native of Aram, which distant residence renders his blessing of Israel more unexpected and wonderful.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

He sent messengers therefore. It appears from verse 7 that Balak acted for Midian as well as for Moab; as the Midianites were but a weak people, they may have placed themselves more or less under the protection of Balak. Unto Balaam the son of Beer. (Bileam: our common form is from the Septuagint and New Testament, Balaam ) is derived either from lB, to destroy or devour, and the people; or simply from lB, with the terminal syllable "the destroyer." The former derivation receives some support from Rev_2:14, Rev_2:15, where "Nicolaitans" are thought by many to be only a Greek form of" Balaamites" Nikolaov , from nikaw and laov ). Beor (rWB) has a similar signification, from rB, to burn, or consume. Both names have probable reference to the supposed effect of their maledictions, for successful cursing was an hereditary profession in many. lands, as it still is in some. Beer appears in 2Pe_2:15 as Bosor, which is called a Chaldeeism, but the origin of the change is really unknown. A "Bela son of Beer" is named in Gen_36:32 as reigning in Edom, but the coincidence is of no importance: kings and magicians have always loved to give themselves names of fear, and their vocabulary was not extensive. To Pother, which is by the river of the land of the children of his people. Rather, "which is on the river," i.e., the great river Euphrates, "in the land of the children of his people," i.e., in his native land. The situation of Pethor (Septuagint, Fayoura ) is unknown. Here is a people come out of Egypt. Forty years had passed since their fathers had left Egypt. Yet Balak"s words expressed a great truth, for this people was no wandering desert tribe, but for all intents the same great organized nation which had spoiled Egypt, and left Pharaoh"s host dead behind them. They abide over against me yliMumi. Septuagint, ecomenov mou . This would hardly have been said when Israel was encamped thirty miles north of Arnon, opposite to Jericho. The two embassies to Balaam must have occupied some time, and in the mean while Israel would have gone further on his way. We may naturally conclude that the first message was sent immediately after the defeat of Sihon, at a time when Israel was encamped very near the border of Moab.

HOMILIES BY E.S. PROUT Vers. 5, 6. Balaam"s greatness and fall.

Balaam"s character and history have supplied materials for many theological and ethical studies. His character and conduct, though somewhat perplexing, are not more so than those of many around us, and are full of instruction and warning. At present we confine ourselves to two points:

I BALAAM"S LOFTY POSITION AND PRIVILEGES.

II THE SECRET OF BALAAM"S HUMILIATING FALL.

(1) He had a knowledge of the true God. Among the heathens of Mesopotamia he retains a knowledge of the God revealed "from the creation of the world." (Compare the cases of Melchizedec and Job.) He was like the evening star, showing in which direction the sun of truth had set, (Rom_1:21) and reflecting some of its light. His knowledge may be illustrated by his lofty utterances respecting God and his people; e.g., Num_23:10, Num_23:19; and according to some interpreters, Num_6:8.

(2) He enjoyed the gift of inspiration by God. Though there were no Scriptures, God was not left without witnesses, and among them was Balaam "the prophet". (2Pe_2:16) He expected Divine communications, and was not disappointed. No wonder then that

(3) he enjoyed wide-spread fame. It extended hundreds of miles away, to Moab and Midian, whence more than once an embassy crossed the desert with such flattering words as those in verse 6. Yet we know that Balaam was a bad man who came to a bad end. Thus we have lessons of warning for ourselves, who have a fuller knowledge of God than Balaam, and may enjoy gifts, if not as brilliant, yet more useful than his. All of these may avail nothing for our salvation, but may be perverted to the worst ends. Illustrations: Hymenoeus and Alexander, the companions of St. Paul; (1Ti_1:19, 1Ti_1:20) Judas, the apostle of Jesus Christ. (cf. Mat_7:21-23 Mat_11:23 1Co_13:1, 1Co_13:2)

II Balaam"s name mentioned in the New Testament only three times, and each time it is covered with reproach. (2Pe_2:15 Jud_1:11 Rev_2:14) His root sin was the ancient, inveterate vice of human nature, selfishness. He knew God, but did not love him, for "he loved the wages of unrighteousness." He did not follow the Divine voice, but "followed after" reward. God taught him sublime truths; he "taught Balak" base arts of seduction. His selfishness was shown in

(1) Ambition. There was nothing of the self-forgetfulness of such prophets as Elijah, Elisha, Jeremiah, or Balaam"s contemporary, Moses. He is esteemed as a great man, and he takes good care he shall be so esteemed. He knows divination has no power with God, but to magnify himself among the heathens of Moab, he resorts to it. He constantly aspires to the "very great honour" to which Balak offers to promote him. (cf. Psa_131:1-3 Jer_45:5)

(2) Covetousness. He would be rich, and therefore fell into temptation, &c. ; (1Ti_6:9 2Pe_2:15) His words were fair (verse 18), yet suspicious, like those of a venal voter boasting his incorruptibility. Balaam coveted the offered honour and wealth. How could be gain them while God was keeping him back? Two ways were possible. He might get God to change his mind. He wanted to get permission from God to do what was at present a sin. He might have known from the first, as he says. (Num_23:19) But he struggles to conquer God, as though the fact was not that God cannot change, but that God will not change. Hence his repeated changes of place and new sacrifices. At length it was clear that this way was closed against him. He is constrained to bless Israel again and again. At the close of the narrative (Num_24:10-24) he seems to be taking his place boldly as an ally of the people of God. But it was only a temporary impulse, not a true conversion. Greedy for the wages of unrighteousness, he allies himself with hell. ("Flectere si nequeo superos, Acheronta movebo. ) What a contrast between his fair promises (verse 18) and this wicked deed l The reason is that in trying to "bend" God he was miserably perverting himself (like a weak tool used to move a great weight), while seeking permission to sin he was growing less sensitive to sin (see next Homily). Learn then from the fall of this great and gifted prophet to what a depth of infamy selfishness, that mother of sins, and its offspring, ambition and covetousness, may lead us. Warned by the selfishness of Balaam, may we copy the unselfishness of Christ. P. (Rom_15:3 Php_2:3-8)

Vers. 5, 6. Balak"s message to Balaam.

War being useless, what shall Balak do? In his mind there were only two alternatives, either to fight or to send for Balaam. And yet there was a better course, had he thought of it, viz., to approach Israel peacefully. But prejudice, a fixed persuasion that Israel was his enemy, dominated his mind. We do very foolish things through allowing traditional conceptions to rule us. That Israel was the enemy of Moab was an assumption with not the smallest basis of experience. Many of the oppositions and difficulties of life arise from assuming that those who have the opportunity to injure are likely to use the opportunity. He who will show himself friendly may find friends and allies where he least expects them. We must do our best in dubious positions to make sure that we have exhausted the possibilities of action. Balak then sends a message to Balaam. Notice

I A TESTIMONY TO THE POWER OF RELIGION. Balak cannot find sufficient resources in nature, therefore he seeks above nature. When men, who in their selfishness and unspirituality are furthest from God, find themselves in extremity, it is then precisely that they are seen turning to a power higher than their own. (1Sa 28) Man has a clinging nature, and if he cannot lay hold of the truth as it is in Jesus, he must find some substitute. Balak did not know God as Moses knew him; he knew nothing of his spiritual perfections and holy purposes. But still he recognized the God of Israel as really existent, as a mighty potentate; he felt that Balaam had some power with him; and thus even in his ignorance he believes. It is a long, long way to pure atheism, and surely it must be a dreary and difficult one. May not the question be fairly raised whether there are any consistent atheists, those whose practice agrees even approximately with their theory? There are men without God in the world, i.e., lacking conscious and happy connection with the God and Father of our Lord Jesus Christ; but even so they may bear testimony unthinkingly to their need of him. The witnesses to the power of religion are not only many, but of all sorts, giving testimony often when they least suspect it.

II A TESTIMONY TO THE EMPTINESS OF IDOLATRY. Balak had a god of his own, probably more than one, and doubtless he would have felt very uncomfortable in omitting the worship of them; but he did not trust in his gods. He may have sacrificed to them on this very occasion with great profusion and scrupulosity, but he did not trust them. Though they were near at hand, he felt more hope from Balaam far away; and yet if there was any good in his gods, this was the very time to prove it and receive it. There is a Nemesis for all idolatry. The idols of Moab were put to shame before the God of Israel, and that by the very man who was bound to be their champion. It does not need always for a Dagon to fall in the presence of the ark. There are other ways of dishonouring idols than casting them to the moles and the bats. They may have shame written across their brows, even while they stand on the pedestal of honour. Thus we see also an exposure of formalism. Balak"s great need strips the mask off his religion, and underneath we see, not living organs, but dead machinery. And bear in mind, formalism in serving the true God is just as certain to come to shame as formalism in serving an idol. The principle is the same, Whatever deity be formally acknowledged.

III AFTER ALL, THE RESORT TO BALAAM WAS A VERY PRECARIOUS ONE, even supposing Balaam had all the power with which Balak credited him. For Pethor was a long way off, and the dreaded, victorious Israelites were close at hand. Balaam did not live in the next street. While you are sending from Land"s End for the celebrated London physician, the patient"s life is steadily ebbing away. That is no sufficient help in our supreme necessities which has to be brought over land and sea. "Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) or, Who shall descend into the deep? (that is, to bring up Christ again from the dead). The word is nigh thee, even in thy mouth, and in thy heart". (Rom_10:6-8) Go into thy closet; retreat into the seclusion and security of thine own heart, and meet the mighty Guide and Helper there. The God of Israel went about with his people. Jesus did not say, "Wheresoever I am, there my people are to gather together," but, "Where two or three are gathered together in my name, there am I in the midst of them." "God attributes to place No sanctity, if none be thither brought By men who there frequent, or therein dwell.

IV A MAN MAY BE IGNORANT OF THINGS LYING NEAREST HIM AND UNSPEAKABLY IMPORTANT, while he abounds in useless knowledge of things far away. Balak knew not the needs of his own heart, the real power of Israel, the disposition of Israel"s God to him, the possibilities of friendship which lay within those tents on which he looked with so much apprehension. But somehow he had got to know concerning Balaam in far-away Pethor. How much useless, deceiving, pretentious knowledge we may accumulate with infinite labour, and at the time feeling great certainty, of its value. "Knowledge comes, but wisdom lingers." It is of great moment in a world where so much is to be known, and yet so little can he acquired, not to miss acquiring the right things. Said Dr. Arnold, "If one might wish for impossibilities, I might then wish that my children might be well versed in physical science, hut in due subordination to the fullness and freshness of their knowledge on moral subjects. This, however, I believe cannot be; and physical science, if studied at all, seems too great to be studied en parergw , Wherefore, rather than have it the principal thing in my son"s mind, I would gladly have him think that the sun went round the earth, and that the stars were so many spangles set in the bright blue firmament." Thus also the great discoverer Faraday in his old age worldly faculties are slipping away, day by day. Happy is it for all of us that the true good lies not in them. As they ebb, may they leave us as little children, trusting in the Father of mercies and accepting his unspeakable gift!

V THE MESSAGE WAS VERY FLATTERING TO BALAAM. Kings have much to do with courtiers, and all the delicate preparations of flattery must be well known to them. Balak made Balaam to understand that it was not for a trifle he had summoned him, for a service that could be rendered by a second-rate soothsayer. The people he so dreaded had come out from Egypt, that home of strength in those days, that populous and wealthy land, and by no means lacking in reputed wise men, sorcerers and magicians. They had come in great numbers: "behold, they cover the face of the earth;" and they were in close proximity and apparently settled condition: "they abide over against me." There is the willing confession by Balak of his own inability, and his evident faith in Balaam"s power to cast a fatal paralysis over all the energy of Israel. Now all this must have been very pleasant for Balaam to hear, sweeter maybe than the jingle of the rewards of divination. Thus did the temptation to Balaam, already only too open to temptation, begin. His carnal mind was appealed to in many ways. The rewards of divination were only a part of the expected wages of unrighteousness. "Pride goeth before destruction, and a haughty spirit before a fall. (Pro_16:18)

VI BALAK HAD MORE FAITH IN FALSEHOOD THAN ISRAEL FOR A LONG TIME HAD shows TOWARDS TRUTH. The conduct of Balak in sending so far, in casting the fortunes of his kingdom with such simplicity on what was utterly false, should put us to shame, who have the opportunity of resorting at all times to well ascertained and established truth. Balak had only a Balaam to seek, such an ignoble and double-minded man as appears in the sequel; not a Moses, who could have told him truly, not only how the blessing and the curse really come, but how to secure the one and escape the other. Y.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Balaam - Who is called a prophet, 2Pet ii, 16, because God was pleased to inspire and direct him to speak the following prophecies. Indeed many of the Jewish writers say, that Balaam had been a great prophet, who for the accomplishment of his predictions, and the answers of his prayers, had been looked upon justly as a man of great interest with God. However it is certain, that afterwards for his covetousness, God departed from him. Beor - Or, Bosor, 2Pet ii, 15, for he had two names, as many others had. Pethor - A city in Mesopotamia. By the river - By Euphrates, which is called the river, by way of eminency, and here the river of Balaam's land or country, to wit, of Mesopotamia.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Balaam

Balaam is the typical hireling prophet, seeking only to make a market of his gift. This is "the way of Balaam" 2Pe 2:15 and characterizes false teachers. The "error" of Balaam" Jud 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 Rom 3:26. The "doctrine of Balaam" Rev 2:14 refers to his teaching Balak to corrupt the people whom he could not curse; Num 31:16; Num 25:1-3; Jas 4:4. Spiritually, Balaamism in teaching never rises above natural reasonings; in practice, it is easy world- conformity. Scofield "Rev 2:14".

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

He sent messengers

"Balak sent messengers"

Beor

This is the name of Balaam's father. (See: How to Translate Names)

Pethor

This is the name of a city. (See: How to Translate Names)

of his nation and his people

"of Balaam's nation and people"

He called him

"Balak called Balaam." Balak did not speak to Balaam directly, but did so through the messengers he sent.

They cover the face of the earth

This is an exaggeration to emphasize how many of them there were. AT: "They are extremely numerous" (See: Hyperbole and Generalization)

the face of the earth

This refers to the surface of the earth. (See: Idiom)

drive them

"chase them"

I know that whomever you bless will be blessed, and whomever you curse will be cursed

This can be stated in active form. AT: "I know you have the power to bless or to curse people" (See: Active or Passive)

translationWords

send

messenger

Balaam

Euphrates River

nation

call

Egypt

face

earth

curse

cast out

bless

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

פתורה HE SENT TO BALAAM פתורה because he was like a money changer before whom everyone lays coins; similarly all the kings used to send him their letters, asking for his advice. However, according to the literal sense of the text, this was the name of the place (Midrash Tanchuma, Balak 4).

ארץ בני עמו THE LAND OF THE CHILDREN OF HIS PEOPLE — of Balak's people, for he came from there, and this man (Balaam) had prophesied saying to him, “You are destined to be king”. — And if you ask: Why did the Holy One blessed be He, let his Shechina rest upon so wicked a heathen, I reply that in order that the heathen peoples should have no excuse to say, “If we had prophets, we would have changed for the better”, He raised up prophets for them. Yet they (these prophets) broke down the moral fence of the world, because at first they (the heathens) were fenced in against (they refrained from) immoral living, but this man (Balaam) counselled them to freely offer themselves to prostitution (Midrash Tanchuma, Balak 1; cf. Rashi on Numbers 24:14).

לקרא לו TO CALL HIM — the call was for him, for his benefit; for he (Balak) fixed for him (agreed to pay him) a large sum.

עם יצא ממצרים [THERE IS] A PEOPLE COME OUT FROM EGYPT — and if you ask: What harm does that do you?

הנה כסה את עין הארץ BEHOLD THEY COVER THE FACE OF THE EARTH — Sihon and Og who used to protect us stood up against them, but they slew them (Midrash Tanchuma, Balak 4).

והוא ישב ממלי AND THEY ARE STATIONED OPPOSITE ME — ממלי is written deficient in the ו (the full form is ממולי, so that it may be connected with מול “to cut off”) — they are near enough to cut me off. The word is the same as in (Psalms 118:10): “that I shall cut them off (אמילם)” (Midrash Tanchuma, Balak 4).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

THE LAND OF THE CHILDREN OF HIS PEOPLE — “[the people] of Balak, for he [Balak] came from there [i.e., from Pethor which is by the river], and this man [Balaam] had prophesied and told him, ‘You are destined to be king.’” This is Rashi’s language, taken from an Agadic explanation. 20. But the plain meaning of Scripture is [that the land of the children of ‘his people’ is a reference to] Balaam’s people’s land [and not Balak’s], for there he [Balaam] was born and there was his family background. The reason for [Scripture] mentioning this is [to indicate] that he [Balaam] was a diviner, from the land where all the people were diviners, similar to that which is written, for they are replenished from the east, and with soothsayers like the Philistines.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.