5<\/strong>. Balaam the son of Beor<\/em> ] It is interesting that the name Bela the son of Beor occurs of a king of Edom<\/em> (Gen 36:32<\/span>). Balaam (Heb. Bil‘m<\/em>) 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.<\/em> [Note: nc. Bibl. Encyclopaedia Biblica.] <\/em>).<\/p>\n Pethor, which is by the River<\/em> ] i.e. by the Euphrates. Cf. Deu 23:4<\/span> ‘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.<\/p>\n the land of the children of his people<\/em> ] 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<\/strong>, for ‘amm<\/em> ‘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<\/em><\/span>) 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.<\/p>\n 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 Gods 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.<\/P> 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<\/span>. The name Beor (to burn up) is that of the father, or possibly ancestor, of the prophet.<\/P> Pethor, which is by the river of the land of the children of his people – <\/B>Rather, Pethor which was … land. Pethor (Pitru, Assyrian) was on the river Sagura (modern: Sajur) near its junction with the Euphrates.<\/P> <\/p>\n Verse 5<\/span>. To Pethor, which is by the river of the land of the<\/B><\/I> <\/B>children of his people<\/B><\/I>] 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<\/I>; for he lived by Pethor, which is by the river of the land<\/I> of the children of his people<\/I>. But was Pethor then near the Nile<\/I> in Egypt<\/I>? Or in Canaan<\/I>, near Jordan<\/I>? Or in Mesopotamia<\/I>, near the Euphrates<\/I>, and belonging to the Ammonites<\/I>? This last was in fact the case; and therefore it is well that twelve Hebrew MSS. (with two of De Rossi’s<\/I>) confirm the Samaritan<\/I> text here in reading, instead of ammo, his people<\/I>, 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<\/I> children of Ammon<\/I>; and thus it agrees with De 23:4<\/span>.<\/P> <\/p>\n Balaam<\/B> is called a prophet<\/I>, 2Pe 2:16<\/span>, 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<\/span>,52<\/span>, and as sometimes he did for a time inspire other wicked men; but in truth he was a soothsayer<\/I>, as he is called, Jos 13:22<\/span>. See Num 24:1<\/span>. <\/P> Beor, <\/B>or Bosor<\/I>, 2Pe 2:15<\/span>; for he had two names, as many others had. <\/P> Pethor; <\/B>a city in Mesopotamia or Aram: see Num 23:7<\/span>; Deu 23:4<\/span>. <\/P> By the river, <\/B>i.e. by Euphrates, which is oft called the river<\/I>, by way of eminency, as Gen 15:18<\/span>; Jos 24:2<\/span>,15<\/span>, and here the river of<\/I> Balaams land or country<\/I>, to wit, of Mesopotamia or Aram, Num 21:7<\/span>. <\/P> They abide over against me; <\/B>they are encamped in my neighbourhood, ready to invade my kingdom. <\/P> <\/p>\n 5. He sent messengers therefore untoBalaam<\/B>that is, “lord” or “devourer” ofpeople, a famous soothsayer (Jos13:22<\/span>). <\/P> son of Beor<\/B>or, in theChaldee form, Bosor<\/I>that is, “destruction.” <\/P> Pethor<\/B>a city ofMesopotamia, situated on the Euphrates.<\/P><\/p>\n He sent messengers therefore unto Balaam the son of Beor<\/strong>,…. 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 1Ch 1:44<\/span> 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 good man, and a true prophet of the Lord; he is expressly said to be a diviner or a soothsayer, Jos 13:22<\/span>, a sort of men abhorred of God, and not to be suffered to be among his people, De 18:10<\/span> but were of great credit and esteem among the Heathens, for their pretensions to foretell things to come, or to discover lost goods, and the like; and by their enchantments to drive away evils, or bring on curses, for which Balaam was famous: and therefore, by the advice of the Midianites, Balak sent for him<\/p>\n to Pethor, which is by the river of the land of the children of his people<\/strong>; the land of his people, of his birth or habitation, was Aram or Syria, Nu 23:7<\/span> that is, Aram Naharaim, which lay between the two rivers Tigris and Euphrates, or what is sometimes called Mesopotamia, as is clear from De 23:4<\/span>, and the river of that land, which was eminently so called, is the river Euphrates, as the Targum of Jonathan expresses it here, and by that river was Pethor, where Balaam now lived; and is by some thought to be the same with the Pacoria of Ptolemy c, which was by that river: the messengers were sent<\/p>\n to call him<\/strong>: to invite him to Balak’s court:<\/p>\n saying, behold, there is a people come out from Egypt<\/strong>; Balak speaks of them, as if he knew not who they were, only that they were come from Egypt, and were seeking a new habitation to settle in, and so were in danger from them, lest they should invade his country, and settle there:<\/p>\n behold, they cover the face of the earth<\/strong>; not the face of the whole earth, unless an hyperbolical expression is supposed, to set forth the greatness of their numbers; but a large part of the earth, all within sight almost, even the plains of Moab:<\/p>\n and they abide over against me<\/strong>; were very near him, lay encamped before his country, and his metropolis, and so he thought himself in great danger, and threatened with an invasion, as the pitching of their tents so near made him surmise.<\/p>\n z Dibre Hayamim Shekmoaseh, fol. 3. 2. a Shalshalet Hakabala, fol. 7. 2. b Quaest. “see Traditiones” in Gen. fol. 69. D. c Geograph. l. 5. c. 18.<\/p>\n Verses 5-7:<\/strong><\/p>\n The text implies that Balak acted on behalf of the Midianites, as well as for himself.<\/p>\n “Balsam,” <\/strong>meaning “destroyer of the people,” from bala and am. This name was not unusual in the ancient world, as magicians often gave themselves designed to strike fear into their devotees.<\/p>\n “Pethor,” <\/strong>a city on the Euphrates whose location is unknown.<\/p>\n Forty years had passed since Israel’s exodus from Egypt. But the memory of this event was fresh in the minds of the Moabites.<\/p>\n The text confirms that Balak believed in the power of curses and spells, brought about by those involved with the occult. This is more than mere superstition. Scripture affirms the power of demon spirits, who operate through those who yield themselves to demonic direction.<\/p>\n “I wot,” literally, “I know.” Balak sought to gain his purpose by flattery, and by avarice.<\/strong><\/p>\n “Rewards of divination,” or “wages of soothsaying.” Magicians and soothsayers operated on the profit basis, collecting huge fees for their performances.<\/p>\n <\/strong><\/p>\n 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 into indirect paths of their own. Balak desires Divine deliverance from his danger; but the means are of his own device, when he would purchase incantations from a mercenary prophet; thus it is, that he binds down God, and subjects Him to his own inventions. He knows, he says, that the power of blessing and cursing appertained to Balaam; but, whence arose this persuasion, unless, (142) by catching at the more empty name of Prophet, he separates God from Himself? He ought first to have inquired what the will of God was, and to have addressed prayer in earnest faith to Him, in order to propitiate Him; whereas, omitting the main thing, he is satisfied with a mere venal blessing. We gather, therefore, from his anxiety to obtain peace and pardon from God, that there was some seed of religion implanted in his mind. The reverence which he pays to the Prophet is also a sign of his piety. But that he desires to win over God by his own vain inventions is a proof of foolish superstition; and that he seeks to lay Him under obligation to himself, of impious pride. (143) <\/p>\n I know not how it came into the mind of the Chaldee interpreter to suppose that Pether was on the banks of the Euphrates; nor is it probable that (Balaam) was fetched from so great a distance. Neither would his celebrity have extended from so distant a place to these nations. I am persuaded that it is the proper name of a place, because the termination of the word Petorah does not admit of its being an epithet, such as “the soothsayer,” as Jerome has rendered it. Although, however, the country is not specified, it is probably gathered from the context that Balaam was a Midianite; and for this reason I conceive the Midianites were sought in alliance, in order that they might gain over their fellow-countrymen. <\/p>\n It is a poor exposition of what follows in verse 7, that they had “the divinations in their hand,” (144) to refer it to the art of divination, or even that they were accompanied by those who were skillful in the same science. It is more simple to interpret it of their commission, as though Moses said that the messengers were instructed as to what they sought of Balaam, viz., that he should curse the people of Israel, for there is no absurdity in supposing that Moses again repeats what he had related in the preceding verse. Still, I am not indisposed to accept the view which others take, viz., that they took with them the reward or price of divination, for there have been in all ages hireling prophets who made a sale of their revelations; and since even amongst the Israelites many impostors thus set themselves up for hire, this abuse had much vogue (among them.) Hence it was that Saul and his servant hesitated to go to Samuel, because they had not any gift at hand to offer him, until the servant replied that he had the fourth part of a shekel of silver, as if Samuel set up his prophecies for sale, as was commonly the case. (1Sa 9:7<\/span>.) Ezekiel, indeed, charges the false prophets with this, that they sold themselves for a trifling bribe. <\/p>\n (142) “Si ce n’est qu’en prenant a la volee le titre vain de Prophete sans son effet, il separe Dieu de soy-mesme, ou le veust couper par pieces?” unless it be that, laying hold at random of the empty title of Prophet without its essence, he separates God from himself, and would cut him in pieces? — Fr. <\/p>\n (143) “D’un orgueil diabolique; “of diabolical arrogance. — Fr. <\/p>\n (144) A.V. “The rewards of divination;” Ainsworth says, “So Targum Jonathan expoundeth it, The fruits of divination sealed in their hand; and thus Besorah, i.e., good tidings, is used for the reward of good tidings, in 2Sa 4:10<\/span>.” “Non raro Hebraei rem ponunt pro pretio rei; ut Exo 21:10<\/span>, humiliatio, i.e., pretium pudicitiae.” — Bonfrerius in Poole. <\/p>\n (5) Balaam the son of Beor.<\/strong>The name of Balaam is probably derived from bala <\/em>(to devour), with the terminal syllable am, <\/em>or from the two words bala <\/em>(he <\/em>devoured), and am <\/em>(people). His fathers name (Beor<\/em>), <\/em>from baar <\/em>(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<\/span> as the soothsayer (Hebrew, kosem<\/em>)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<\/span>). The form Bosor <\/em>(2Pe. 2:15<\/span>) probably arose from a peculiar mode of pronouncing the guttural letter Ain <\/em>in baar. <\/em>(See Keil, On the Pentateuch, <\/em>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, <\/em>in loc.; Hengstenberg (Dissertation on the Histories and Prophecies of Balaam, <\/em>p. 747, Clark, 1848); and to the Article in Smiths Dictionary of the Bible, <\/em>by Professor Stanley Leathes.<\/p>\n To Pethor, which is <\/strong>by <\/em><\/strong>the river of the land . . . <\/strong>Better, To Pethor, which is by the river, <\/em>(even to) the land of the children of his people. <\/em>Pethcr was in Mesopotamia (Num. 23:7<\/span>), where Lot, from whom the Moabites were descended, had dwelt (Gen. 12:5<\/span>). The river is the Euphrates here, as elsewhere. (See, e.g., <\/em>Gen. 15:18<\/span>; Gen. 31:21<\/span>; Exo. 23:31<\/span>; 2Ch. 9:26<\/span>.)<\/p>\n They cover the face of the earth.<\/strong>Literally, the eye of the earth <\/em>(or, the land<\/em>). <\/em>(Comp. Exo. 10:5<\/span>.)<\/p>\n 5<\/strong>. <\/strong> He sent messengers <\/strong> Balak was the originator of the scheme; Midian was an accessary. See Num 22:7<\/span>. <\/p>\n Balaam <\/strong> Hebrew, Destroyer, Devourer. <\/em> 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 <\/strong> signifies burning, eating off, destroying, <\/em> 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<\/span>, he is called the soothsayer, a term never predicated of any true prophet. But it is evident that he was not a mere <\/em> 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. <\/em> For a portraiture of his character and a discussion of its apparently contradictory elements, see chapter xxiv, concluding note. Pethor <\/strong> 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 <\/strong> 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 . <\/p>\n The river <\/strong> The Hebrew Nahar, <\/em> with the article, here, as elsewhere in the Old Testament, designates the Euphrates. <\/p>\n Of the children of his people <\/strong> This describes Balaam as a native of Aram, which distant residence renders his blessing of Israel more unexpected and wonderful.<\/p>\n Num 22:5-7<\/span><\/em><\/strong>. <\/strong>He sent messengers, therefore, <\/em><\/strong>&c.<\/strong> There is nothing for therefore <\/em>in the original; and all the sacred historian seems to express is, that after first confederating the Midianites, Balak thought proper, as the next step, to call in the aid of Balaam. As the miracles performed in Egypt were designed to prove the superiority of Jehovah over the false gods of that country; so the present story seems to have been inserted principally to evince the same superiority of Jehovah over the gods of Moab and Midian. For the better elucidation of this extraordinary piece of sacred history, it may be proper, after the example of the excellent Mr. Saurin, to lay down some principles, which will render the following chapters much more intelligible. First principle. <\/em>Though the descendants of Abraham, some ages after that patriarch, formed the only nation which God owned, and to which he committed his oracles; there were other worshippers of the true God throughout the world before the conquest of the promised land. His worship and his knowledge were every where spread, when the division of languages scattered the mad builders of Babel. The Holy Scriptures give us an account of believers, of saints, of prophets: Job and his friends dwelt in Arabia; Jethro and his posterity in the country of Midian; and the sojourning of Abraham in Mesopotamia, the country of Balaam, left marks there of the partisans of truth. Second principle. <\/em>Religious worship was frequently mixed with superstition and idolatry, even among those who professed to adore the one God of heaven and earth: Laban’s Teraphim are a proof. Third principle. <\/em>This odious mixture did not hinder God from revealing himself to those whose religious worship was thus corrupt. He revealed himself sometimes even to professed idolaters. Abimelech and Nebuchadnezzar are instances. Fourth principle. <\/em>It was an opinion maintained among the Gentiles, that prophets and diviners were able to send plagues among the people: nor was it without grounds. They had likewise another notion, that before they besieged any town, or fought any battle, they should endeavour to bring over to them the tutelar gods of their enemies. When they had subdued any country, they pretended that the gods, by whom such countries were protected, had forsaken them; an opinion, which seems to have been alluded to, ch. Num 14:9<\/span>. We find likewise, that the heathens were wont to imprecate perdition on the people against whom they waged war. Macrobius has preserved a form of the imprecations that were made use of upon the occasion: “O heavenly father,” said the priest, who was destined to that employment; “or if thou chusest rather to be called Jupiter, <\/em>or if any other appellation be more grateful to thee, I conjure thee to pour upon this army (or this town,) the spirit of terror and trepidation: deprive of their sight all those who shall level their strokes against us, our legions, or troops: spread darkness over our enemies, over their cities, their fields, and their armies; look upon them as accursed: bring them under the most rigorous conditions to which any enemies have been obliged to submit. As for me, I devote them also. And for witnesses of the curse I pour upon them, I have the magistrates, the people, &c.” It is to this custom that Virgil alludes, when he says, AEneid, 2: ver. 351. <\/p>\n Excessere omnes, &c. <\/p>\n The passive gods behold the Greeks defile Their temples, and abandon to the spoil Their own abodes. <\/em>DRYDEN. <\/p>\n See Macrob. Sat. lib. iii. c. 9. These principles being laid down, we seem to have a sufficient key to penetrate into the meaning of what Moses tells us concerning Balaam. He is called the son of Beor; <\/em>which Beor is thought to be the same with him who was father to Bela, the first king of Edom, Gen 36:32<\/span>; consequently Balaam was brother to Belah, the first king of Edom. The tradition of the Jews in St. Jerome’s time was, that Balaam was the descendant of Buz, the son of Nahor, Abraham’s brother, Gen 22:21<\/span> and he was the same as Elihu, one of Job’s friends, who is called the Buzite, Job 2:6<\/span>. He dwelt at Pethor, <\/em>a village of Mesopotamia, which is by the river of the land of the children of his people, i.e.<\/em> which is near the Euphrates, <\/em>commonly called the river, <\/em>Gen 15:18<\/span>. Jos 2:15<\/span> and must be meant here, as appears from Num 23:7<\/span> compared with Deu 23:4<\/span>. Dr. Waterland renders it, by the river Euphrates, unto the land, <\/em>&c. and Houbigant, after the Samaritan, by the river in the land of the children of Ammon; <\/em>see his note. Though living in an idolatrous country, once famous for the abode of Abraham and his family, Balaam had been enlightened with the knowledge of God, was attached to his worship, and honoured with the gift of prophecy; see First Principle. <\/em>His reputation made Balak call him to his assistance, in order to get him to curse <\/em>or devote <\/em>the children of Israel; see Fourth Principle. <\/em>To invite him in a manner suitable to the dignity, of his character, which was greatly respected in the first ages, he deputed some of the principal lords of his court to him, with some of those of the court of Midian, whose country was threatened with the same dangers as that of the Moabites. Those deputies offered Balaam presents, which was the most effectual way to win his mercenary soul. It was the custom among the Orientals, never to apply to any person of note without a present; and the same custom remains to this very day. <\/p>\n See what a corrupt heart is ever disposed to do, to consult flesh and blood, and to look to an arm of flesh rather than the living GOD. Reader! is it not too often so with you and me? Jer 2:13<\/span> .<\/p>\n 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:<\/p>\n Ver. 5. Balaam, the son of Beor.<\/strong> ] 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 <\/p>\n Balaam. So written after the Greek. In Hebrew bis name is Bil’am. Compare Jos 13:22 with Jos 24:9, Jos 24:10; 2Pe 2:15, 2Pe 2:16. He was a spiritist or medium. He is identified by Sayce with Bela, Gen 36:31, Gen 36:32, where Moses incorporates a list of Edomite kings. According to the Tel-el-Amama tablets he was a Hittite chieftain, who established a kingdom for himself: and he died fighting against Israel by the side of his Midianite allies (Num 31:8. Jos 13:22). <\/p>\n his people: i.e. whom he had banded together and led. Some codices, with Samaritan Pentateuch, Syriac, and Vulgate, read “sons of Ammon”. <\/p>\n Balaam <\/p>\n 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; Jam 4:4. Spiritually, Balaamism in teaching never rises above natural reasonings; in practice, it is easy world- conformity. Scofield “Rev 2:14”. <\/p>\n sent: Deu 23:4, Jos 13:22, Jos 24:9, Neh 13:1, Neh 13:2, Mic 6:5, 2Pe 2:15, 2Pe 2:16, son of Bosor, Jud 1:11, Rev 2:14 <\/p>\n Pethor: 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 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 manuscripts – with two of De Rossi’sconfirm the Samaritan text here, in reading instead of ammo, his people,’ Ammon, with the Syriac and Vulgate versions.” Houbigant justly contends for this reading; and necessity urges the propriety of adopting it, and it thus agrees with Deu 23:4. Ptolemy calls Pethor, Pachura, and Eusebius, Pathura; who places it in upper Mesopotamia. Calmet is of opinion, that it was situated towards Thapsacus, beyond the Euphrates. Num 23:7, Deu 23:4 <\/p>\n they cover: Gen 13:16, Exo 1:7-10, Psa 105:24 <\/p>\n face: Heb. eye <\/p>\n Reciprocal: Exo 1:9 – the people Exo 15:14 – hear Num 23:22 – God 1Ch 6:70 – Bileam<\/p>\n 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 Balaams land, or country, namely, of Mesopotamia.<\/p>\n Num 22:5-14. Balaks first Summons to Balaam, and Yahwehs Refusal to Let him Go.This comes mainly from J. But in Num 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 Balaams 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 months 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. Balaks belief (Num 22:6) in the potency of words uttered in blessing or cursing (Gen 9:25-27*) is illustrated by the narrative of Isaacs blessing of Jacob (Genesis 27, especially Gen 27:33) and by the requisition (cited by Gray) which was made in 6963 B.C to Onias by the troops of Hyrcanus II to curse the forces of Aristobulus. The offer to a seer or a prophet of a reward for his services (Num 22:7) has parallels in 1Sa 9:8, 1Ki 14:3, 2Ki 8:8 f.<\/p>\n 22:5 He sent messengers therefore unto Balaam the son of Beor to Pethor, which [is] by the {c} 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:<\/p>\n (c) That is, Euphrates, upon which stood this city Pethor.<\/p>\n 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: 5. Balaam … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 22:5”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-4389","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4389","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=4389"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4389\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4389"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4389"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4389"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Dr. Jortin has observed, that Christian Rome has kept up this art of religious execration: see a form of it in his 5th Dissertation. Fifth principle. <\/em>Supernatural gifts in general, and those of prophecy in particular, did indeed enlighten the minds of the prophets; but did not always sanctify their hearts. The hearts of God’s people judge for reward, and the priests thereof teach for hire; the prophets divine for money; <\/em>Mic 3:11<\/span> and our Lord shall declare at the great day, to many of those who shall have prophesied in his name, “I never knew you,” <\/em>Mat 7:22<\/span>. Sixth principle. <\/em>The greatest wickedness and human weakness never went so far as to make them pronounce oracles contrary to what was dictated by the Holy Spirit. They were obliged, by an irresistible power, to speak when God would have them, and to say what he put into their mouths. Sometimes they uttered what they would have concealed if they could, or if they had understood the meaning of it. Caiaphas was an enemy to Jesus Christ; yet he pronounced a noble prophecy concerning him, though without knowing it himself. Sometimes the prophets were made to speak by involuntary motions, and in spite of themselves. Jeremiah had resolved not to speak any longer, yet was forced to do so by supernatural motions which the spirit produced in him; see Jer 20:9<\/span>. Sometimes they fell into ecstacies and trances, during which they uttered involuntary sounds. There is a remarkable passage in Josephus, much to our present purpose, where he makes Balaam speak thus to Balak: “Can you imagine then, that in the business of prophesying it depends upon us to say, or not to say, what we think fit? It is God who makes us speak as he pleases, without any voluntary concurrence on our part. I have not forgotten the request which the Midianites made me; I came with the design of contenting them; and I thought of nothing less than of proclaiming the praises of the Hebrews, or mentioning those favours which God had resolved to heap upon them. But he has been more powerful than I, who was determined to please men against his will: for when he enters into our hearts, he renders himself master thereof, and now, because he has decreed to make this people happy, and to crown them with immortal glory, he has put into my mouth the words I have pronounced;” Antiq. lib. iv. c. 6. We find a similar passage in Philo. Sometimes the representation of a terrible punishment strongly affecting their fancy, has served as a curb or check to the design the prophets might have formed of changing the oracles which God had dictated to them. We have an instance of both sorts of inspiration in the person of Balaam. We find him in these chapters terrified by a vision, the bare remembrance whereof was perhaps powerful enough to awe him; and we see him in an ecstacy or trance. <\/p>\nFuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"