Numbers 22:5
he sent messengers to Balaam son of Beor at Pethor, which is by the Euphrates in the land of his people. "Behold, a people has come out of Egypt," said Balak. "They cover the face of the land and have settled next to me.
So he sent messengers
The phrase begins with an action initiated by Balak, the king of Moab. The Hebrew root for "sent" is שָׁלַח (shalach), which often implies a deliberate and purposeful action. In the ancient Near Eastern context, sending messengers was a common diplomatic practice, indicating the seriousness of Balak's intent. This action sets the stage for the unfolding narrative, highlighting the urgency and desperation of Balak's situation as he seeks supernatural intervention against Israel.

to summon Balaam
The act of summoning Balaam, a well-known prophet or diviner, underscores the belief in the power of spoken blessings and curses in the ancient world. Balaam's reputation as one whose words had significant spiritual impact is central to the narrative. The Hebrew word קָרָא (qara) for "summon" suggests a calling or invitation, often with authority or urgency. This reflects Balak's recognition of Balaam's perceived spiritual authority and his hope to manipulate divine favor.

son of Beor
This designation identifies Balaam's lineage, which may have been significant in establishing his credentials as a prophet. In ancient cultures, lineage often played a role in one's social and spiritual standing. The mention of Beor provides a historical anchor, suggesting that Balaam's family may have been known for their prophetic or divinatory roles.

to Pethor
Pethor is identified as Balaam's location, believed to be in Mesopotamia, near the Euphrates River. This geographical detail highlights the extent of Balak's desperation, as he reaches far beyond his borders for assistance. The mention of Pethor situates the narrative within a broader ancient Near Eastern context, where cross-cultural interactions were common.

which is by the River
The "River" likely refers to the Euphrates, a major waterway in the ancient world. This detail not only provides geographical context but also emphasizes the distance and effort involved in Balak's request. The Euphrates was a significant boundary and trade route, symbolizing the connection between different cultures and peoples.

in his native land
This phrase indicates that Balaam was being called from his homeland, suggesting a sense of belonging and identity tied to his place of origin. The concept of "native land" in the Hebrew Bible often carries connotations of heritage and divine promise, though here it underscores the foreignness of Balaam to the Israelites.

saying
The introduction of direct speech marks a transition in the narrative, preparing the reader for the specific message Balak intends to convey. In biblical literature, direct speech often serves to highlight key theological or narrative points, drawing attention to the words that follow as significant and authoritative.

Persons / Places / Events
1. Balak
The king of Moab who is fearful of the Israelites due to their numbers and past victories. He seeks to curse them through Balaam.

2. Balaam
A non-Israelite prophet or diviner known for his ability to bless or curse. He resides in Pethor, near the Euphrates River.

3. Pethor
A city near the Euphrates River, identified as Balaam's home. It is significant as a place of divination and prophecy.

4. Euphrates River
A major river in the ancient Near East, marking the region where Balaam lived. It symbolizes a boundary between different cultures and peoples.

5. The Israelites
The people of God who have come out of Egypt and are journeying to the Promised Land. Their presence causes fear among the neighboring nations.
Teaching Points
God's Sovereignty Over Human Plans
Despite Balak's intentions, God is in control and can turn curses into blessings. Trust in God's ultimate authority over circumstances.

The Danger of Greed and Compromise
Balaam's account warns against the temptation of material gain at the expense of righteousness. Evaluate where personal desires may conflict with God's will.

The Power of God's Promises
God's promises to His people are unbreakable. Reflect on the assurance and security found in God's covenantal faithfulness.

The Influence of Fear
Balak's fear of the Israelites led him to seek a curse. Consider how fear can drive us to make decisions contrary to God's will and seek His peace instead.
Bible Study Questions
1. How does Balak's fear of the Israelites reflect our own fears when faced with overwhelming situations, and how can we respond differently?

2. In what ways does Balaam's account illustrate the conflict between divine will and human desires, and how can we align our desires with God's will?

3. How does the promise in Genesis 12:3 about blessing and cursing relate to the events in Numbers 22:5, and what does this teach us about God's faithfulness?

4. What lessons can we learn from Balaam's willingness to entertain Balak's request, and how can we guard against similar temptations in our lives?

5. How can we apply the understanding of God's sovereignty in Numbers 22:5 to our current life challenges and decisions?
Connections to Other Scriptures
Genesis 12:3
God's promise to Abraham that those who bless him will be blessed, and those who curse him will be cursed. This is relevant as Balak seeks to curse Israel, Abraham's descendants.

Deuteronomy 23:4-5
This passage recounts how Balaam was hired to curse Israel but was instead used by God to bless them, showing God's sovereignty over human intentions.

2 Peter 2:15
Balaam is mentioned in the New Testament as an example of someone who loved the wages of wickedness, highlighting the moral and spiritual dangers of greed.
ApostasyJ. Heaton.Numbers 22:2-14
BalaamG. M. Grant, B. D.Numbers 22:2-14
BalaamL. H. Wiseman.Numbers 22:2-14
BalaamW. Roberts.Numbers 22:2-14
Balaam TemptedD. Waterland, D. D.Numbers 22:2-14
Balak and BalaamT. T. Munger.Numbers 22:2-14
Balak's First Application to BalaamW. Jones.Numbers 22:2-14
Balak's Motives in Sending for BalaamBp. Babington.Numbers 22:2-14
Evil Company to be AvoidedGurnall, WilliamNumbers 22:2-14
God's Interest in Man's CompanionshipsW. Jones.Numbers 22:2-14
Hesitating to Do RightW. Roberts.Numbers 22:2-14
Possible Origin of the Chronicle of BalaamS. Cox, D. D.Numbers 22:2-14
The Character of BalaamJ. J.Numbers 22:2-14
The Seductive Spirit of the WorldJ. J. Van Oosterzee, D. D.Numbers 22:2-14
Balaam's Greatness and FallE.S. Prout Numbers 22:5, 6
Balak's Message to BalaamD. Young Numbers 22:5, 6
People
Amorites, Balaam, Balak, Beor, Israelites, Moabites, Moses, Zippor
Places
Amaw, Arnon, Bamoth-baal, Egypt, Euphrates River, Jericho, Jordan River, Kiriath-huzoth, Midian, Moab, Pethor
Topics
Abide, Abiding, Amaw, Balaam, Balak, Behold, Beor, Be'or, Cover, Covered, Covering, Dwelling, Egypt, Eye, Face, Messengers, Native, Opposite, Over-against, Pethor, River, Saying, Settled, Sons, Staying, Summon, Surface, Tents
Dictionary of Bible Themes
Numbers 22:4

     4460   grass
     5193   tongue

Library
Balaam
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.'--NUM. xxii. 6. Give a general outline of the history. See Bishop Butler's great sermon. I. How much knowledge and love of good there may be in a bad man. Balaam was a prophet: (a) He knew something of the divine character,
Alexander Maclaren—Expositions of Holy Scripture

Confession of Sin --A Sermon with Seven Texts
The Hardened Sinner. PHARAOH--"I have sinned."--Exodus 9:27. I. The first case I shall bring before you is that of the HARDENED SINNER, who, when under terror, says, "I have sinned." And you will find the text in the book of Exodus, the 9th chap. and 27th verse: "And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the Lord is righteous, and I and my people are wicked." But why this confession from the lips of the haughty tyrant? He was not often wont to
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

The Assyrian Revival and the Struggle for Syria
Assur-nazir-pal (885-860) and Shalmaneser III. (860-825)--The kingdom of Urartu and its conquering princes: Menuas and Argistis. Assyria was the first to reappear on the scene of action. Less hampered by an ancient past than Egypt and Chaldaea, she was the sooner able to recover her strength after any disastrous crisis, and to assume again the offensive along the whole of her frontier line. Image Drawn by Faucher-Gudin, from a bas-relief at Koyunjik of the time of Sennacherib. The initial cut,
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

Sovereignty and Human Responsibility
"So then every one of us shall give account of himself to God" (Rom. 14:12). In our last chapter we considered at some length the much debated and difficult question of the human will. We have shown that the will of the natural man is neither Sovereign nor free but, instead, a servant and slave. We have argued that a right conception of the sinner's will-its servitude-is essential to a just estimate of his depravity and ruin. The utter corruption and degradation of human nature is something which
Arthur W. Pink—The Sovereignty of God

How the Whole and the Sick are to be Admonished.
(Admonition 13.) Differently to be admonished are the whole and the sick. For the whole are to be admonished that they employ the health of the body to the health of the soul: lest, if they turn the grace of granted soundness to the use of iniquity, they be made worse by the gift, and afterwards merit the severer punishments, in that they fear not now to use amiss the more bountiful gifts of God. The whole are to be admonished that they despise not the opportunity of winning health for ever.
Leo the Great—Writings of Leo the Great

Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution
John Edgar McFadyen—Introduction to the Old Testament

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