TRV
Translation
King James Version
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:
KJV (with Strong's)
He sent H7971 messengers H4397 therefore unto Balaam H1109 the son H1121 of Beor H1160 to Pethor H6604, which is by the river H5104 of the land H776 of the children H1121 of his people H5971, to call H7121 him, saying H559, Behold, there is a people H5971 come out H3318 from Egypt H4714: behold, they cover H3680 the face H5869 of the earth H776, and they abide H3427 over against H4136 me:
Complete Jewish Bible
He sent messengers to Bil'am the son of B'or, at P'tor by the [Euphrates] River in his native land, to tell him, "Listen, a people has come out of Egypt, spread over all the land and settled down next to me.
Berean Standard Bible
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.
American Standard Version
And he sent messengers unto Balaam the son of Beor, to Pethor, which is by the River, to 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.
World English Bible Messianic
He sent messengers to Balaam the son of Beor, to Pethor, which is by the River, to the land of the children of his people, to call him, saying, “Behold, there is a people who came out of Egypt. Behold, they cover the surface of the earth, and they are staying opposite me.
Geneva Bible (1599)
Hee sent messengers therefore vnto Balaam the sonne of Beor to Pethor (which is by the riuer of the lande of the children of his folke) to call him, saying, Beholde, there is a people come out of Egypt, which couer the face of the earth, and lye ouer against me.
Young's Literal Translation
and he sendeth messengers unto Balaam son of Beor, to Pethor, which is by the River of the land of the sons of his people, to call for him, saying, `Lo, a people hath come out of Egypt; lo, it hath covered the eye of the land, and it is abiding over-against me;
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Commentary on Numbers 22 verses 1–14
1 ¶ And the children of Israel set forward, and pitched in the plains of Moab on this side Jordan by Jericho.
2 And Balak the son of Zippor saw all that Israel had done to the Amorites.
3 And Moab was sore afraid of the people, because they were many: and Moab was distressed because of the children of Israel.
4 And Moab said unto the elders of Midian, Now shall this company lick up all that are round about us, as the ox licketh up the grass of the field. And Balak the son of Zippor was king of the Moabites at that time.
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:
6 Come now therefore, I pray thee, curse me this people; for they are too mighty for me: peradventure I shall prevail, that we may smite them, and that I may drive them out of the land: for I wot that he whom thou blessest is blessed, and he whom thou cursest is cursed.
7 And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spake unto him the words of Balak.
8 And he said unto them, Lodge here this night, and I will bring you word again, as the LORD shall speak unto me: and the princes of Moab abode with Balaam.
9 And God came unto Balaam, and said, What men are these with thee?
10 And Balaam said unto God, Balak the son of Zippor, king of Moab, hath sent unto me, saying,
11 Behold, there is a people come out of Egypt, which covereth the face of the earth: come now, curse me them; peradventure I shall be able to overcome them, and drive them out.
12 And God said unto Balaam, Thou shalt not go with them; thou shalt not curse the people: for they are blessed.
13 And Balaam rose up in the morning, and said unto the princes of Balak, Get you into your land: for the LORD refuseth to give me leave to go with you.
14 And the princes of Moab rose up, and they went unto Balak, and said, Balaam refuseth to come with us.
The children of Israel have at length finished their wanderings in the wilderness, out of which they went up (Num 21:18), and are now encamped in the plains of Moab near Jordan, where they continued till they passed through Jordan under Joshua, after the death of Moses. Now we have here,
I. The fright which the Moabites were in upon the approach of Israel, Num 22:2-4. They needed not to fear any harm from them if they knew (and it is probable that Moses let them know) the orders God had given to Israel not to contend with the Moabites, nor to use any hostility against them, Deu 2:9. But, if they had any notice of this, they were jealous that it was but a sham, to make them secure, that they might be the more easily conquered. Notwithstanding the old friendship between Abraham and Lot, the Moabites resolved to ruin Israel if they could, and therefore they will take it for granted, without any ground for the suspicion, that Israel resolves to ruin them. Thus it is common for those that design mischief to pretend that mischief is designed against them; and their groundless jealousies must be the colour of their causeless malice. They hear of their triumphs over the Amorites (Num 22:2), and think that their own house is in danger when their neighbour's is on fire. They observe their multitudes (Num 22:3): They were many; and hence infer how easily they would conquer their country, and all about them if some speedy and effectual course were not taken to stop the progress of their victorious arms: "They shall lick up or devour us, and all that are round about us, as speedily and irresistibly as the ox eats up the grass" (Num 22:4), owning themselves to be an unequal match for so formidable an enemy. Therefore they were sorely afraid and distressed themselves; thus were the wicked in great fear where no fear was, Psa 53:5. These fears they communicated to their neighbours, the elders of Midian, that some measures might be concerted between them for their common safety; for, if the kingdom of Moab fall, the republic of Midian cannot stand long. The Moabites, if they had pleased, might have made a good use of the advances of Israel, and their successes against the Amorites. They had reason to rejoice, and give God and Israel thanks for freeing them from the threatening power of Sihon king of the Amorites, who had taken from them part of their country, and was likely to overrun the rest. They had reason likewise to court Israel's friendship, and to come in to their assistance; but having forsaken the religion of their father Lot, and being sunk into idolatry, they hated the people of the God of Abraham, and were justly infatuated in their counsels and given up to distress.
II. The project which the king of Moab formed to get the people of Israel cursed, that is, to set God against them, who, he perceived, hitherto fought for them. He trusted more to his arts than to his arms, and had a notion that if he could but get some prophet or other, with his powerful charms, to imprecate evil upon them, and to pronounce a blessing upon himself and his forces, then, though otherwise too weak, he should be able to deal with them. This notion arose, 1. Out of the remains of some religion; for it owns a dependence upon some visible sovereign powers that rule in the affairs of the children of men and determine them, and an obligation upon us to make application to these powers. 2. Out of the ruins of the true religion; for if the Midianites and Moabites had not wretchedly degenerated from the faith and worship of their pious ancestors, Abraham and Lot, they could not have imagined it possible to do any mischief with their curses to a people who alone adhered to the service of the true God, from whose service they had themselves revolted.
III. The court which he made to Balaam the son of Beor, a famous conjurer, to engage him to curse Israel. The Balaam lived a great way off, in that country whence Abraham came, and where Laban lived; but, though it was probable that there were many nearer home that were pretenders to divination, yet none had so great a reputation for success as Balaam, and Balak will employ the best he can hear of, though he send a great way for him, so much is his heart upon this project. And to gain him, 1. He makes him his friend, complaining to him, as his confidant, of the danger he was in from the numbers and neighbourhood of the camp of Israel: They cover the face of the earth, and they abide over against me, Num 22:5. 2. In effect he makes him his god, by the great power he attributes to his word: He whom thou blessest is blessed, and he whom thou cursest is cursed, Num 22:6. The learned bishop Patrick inclines to think, with many of the Jewish writers, that Balaam had been a great prophet, who, for the accomplishment of his predictions and the answers of his prayers, both for good and evil, had been looked upon justly as a man of great interest with God; but that, growing proud and covetous, God departed from him, and then, to support his sinking credit, he betook himself to diabolical arts. He is called a prophet (Pe2 2:16,) because he had been one, or perhaps he had raised his reputation from the first by his magical charms, as Simon Magus, who bewitched the people so far that he was called the great power of God, Act 8:10. Curses pronounced by God's prophets in the name of the Lord have wonderful effects, as Noah's (Gen 9:25), and Elisha's, Kg2 2:24. But the curse causeless shall not come (Pro 26:2), no more than Goliath's, when he cursed David by his gods, Sa1 17:43. Let us desire to have the prayers of God's ministers and people for us, and dread having them against us; for they are greatly regarded by him who blesseth indeed and curseth indeed. But Balak cannot rely upon these compliments as sufficient to prevail with Balaam, the main inducement is yet behind (Num 22:7): they took the rewards of divination in their hand, the wages of unrighteousness, which he loved, Pe2 2:15.
IV. The restraint God lays upon Balaam, forbidding him to curse Israel. It is very probable that Balaam, being a curious inquisitive man, was no stranger to Israel's case and character, but had heard that God was with them of a truth, so that he ought to have given the messengers their answer immediately, that he would never curse a people whom God had blessed; but he lodges the messengers, and takes a night's time to consider what he shall do, and to receive instructions from God, Num 22:8. When we enter into a parley with temptations we are in great danger of being overcome by them. In the night God comes to him, probably in a dream, and enquires what business those strangers had with him. He knows it, but he will know it from him. Balaam gives him an account of their errand (Num 22:9-11), and God thereupon charges him not to go with them, or attempt to curse that blessed people, Num 22:12. Thus God sometimes, for the preservation of his people, was pleased to speak to bad men, as to Abimelech (Gen 20:3), and to Laban, Gen 31:24. And we read of some that were workers of iniquity, and yet in Christ's name prophesied, and did many wondrous works. Balaam is charged not only not to go to Balak, but not to offer to curse this people, which he might have attempted at a distance; and the reason is given: They are blessed. This was part of the blessing of Abraham (Gen 12:3), I will curse him that curseth thee; so that an attempt to curse them would be not only fruitless, but perilous. Israel had often provoked God in the wilderness, yet he will not suffer their enemies to curse them, for he rewards them not according to their iniquities. The blessedness of those whose sin is covered comes upon them, Rom 4:6, Rom 4:7.
V. The return of the messengers without Balaam. 1. Balaam is not faithful in returning God's answer to the messengers, Num 22:13. He only tells them, the Lord refuseth to give me leave to go with you. He did not tell them, as he ought to have done, that Israel was a blessed people, and must by no means be cursed; for then the design would have been crushed, and the temptation would not have been renewed: but he, in effect, desired them to give his humble service to Balak, and let him know that he applauded his project, and would have been very glad to gratify him, but that truly he had the character of a prophet, and must not go without leave from God, which he had not yet obtained, and therefore for the present he must be excused. Note, Those are a fair mark for Satan's temptation that speak diminishingly of divine prohibitions, as if they amounted to no more than the denial of a permission, and as if to go against God's law were only to go without his leave. 2. The messengers are not faithful in returning Balaam's answer to Balak. All the account they give of it is, Balaam refuseth to come with us (Num 22:14), intimating that he only wanted more courtship and higher proffers; but they are not willing Balak should know that God had signified his disallowance of the attempt. Thus are great men wretchedly abused by the flatteries of those about them, who do all they can to prevent their seeing their own faults and follies.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–14. Public domain.
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Caesarius of ArlesAD 542
SERMON 113.2
This Balaam was exceedingly famous for his magical art and very powerful with his harmful verses. He did not possess the power or skill of words in blessing but only in cursing, for the demons are invited to curse but not to bless. As he was experienced in such matters, for this reason he was esteemed by all men in the Orient. Indeed, abundant proofs of it had happened before when he had frequently turned back an armed enemy with his curses. Otherwise the king surely would not have presumed that what could not be accomplished by iron and the sword could be done by words. Therefore Balak was sure of it and had frequently tried it, for he put aside all instruments and aids of war and sent ambassadors to him saying, “A people has come here from Egypt, who now cover the face of the earth and are settling down opposite us.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Numbers 22:5 initiates the pivotal narrative of Balak and Balaam, detailing King Balak of Moab's desperate act of sending messengers to the renowned diviner Balaam in Pethor. Overwhelmed by the vast Israelite encampment, which he describes as covering the face of the earth and abiding "over against me," Balak seeks to hire Balaam to curse this formidable people, believing such a pronouncement holds the power to neutralize the perceived threat. This verse sets the stage for a dramatic confrontation between human fear and divine sovereignty, highlighting the ancient Near Eastern belief in the efficacy of blessings and curses.
CONTEXT
Literary Context: Numbers 22:5 immediately follows the Israelites' successful military campaigns against Sihon, king of the Amorites, and Og, king of Bashan, as detailed in Numbers 21. Having defeated these powerful regional rulers, Israel encamped in the plains of Moab, specifically "on this side Jordan by Jericho" (Numbers 22:1). This proximity to Moab, coupled with the sheer size of the Israelite population, instilled overwhelming fear in Balak, the king of Moab, and the elders of Midian (Numbers 22:2-4). Balak's panic is vividly expressed in his lament that Israel would "lick up all that are round about us, as the ox licketh up the grass of the field" (Numbers 22:4). Unable to contend with Israel militarily, Balak resorts to a supernatural strategy, dispatching messengers to secure the services of Balaam, a non-Israelite diviner famed for his potent blessings and curses. This verse thus marks the narrative shift from Israel's physical conquests to a spiritual confrontation, where God's covenant faithfulness will be demonstrated against pagan attempts to thwart His purposes.
Historical & Cultural Context: The practice of employing diviners, sorcerers, or seers to invoke blessings or curses was widespread in the ancient Near East. Rulers and individuals alike believed that certain gifted individuals possessed the power to manipulate supernatural forces through incantations, rituals, or pronouncements. These blessings and curses were not merely words but were understood as effective, potent forces that could alter destiny, bring prosperity or ruin, and secure victory or defeat. Balaam, described as "the son of Beor," was evidently a highly renowned figure in this regard, with a reputation that extended far beyond his homeland. Pethor, identified as "by the river of the land of the children of his people," is widely believed to be Pitru, a city located on the Euphrates River in Mesopotamia, near Carchemish. This distant location underscores Balaam's fame and Balak's desperation, as he was willing to send a significant delegation over a considerable distance to procure Balaam's services. The Moabites, descendants of Lot, and the Midianites, were distinct peoples but often allied or interacted, particularly in their shared apprehension of the expanding Israelite presence. Despite God's earlier command to Israel not to harass Moab (Deuteronomy 2:9), Balak's fear overrides any such considerations, leading him to seek a spiritual offensive.
Key Themes: This verse introduces several crucial themes that permeate the Balaam narrative and the broader book of Numbers. Firstly, Fear and Desperation are palpable in Balak's response to the Israelite presence. His exaggerated description of Israel "covering the face of the earth" vividly portrays his overwhelming panic and sense of imminent doom, driving him to extraordinary and desperate measures. Secondly, the Power of Words is central; the entire episode hinges on the ancient belief that spoken pronouncements, especially from a diviner, carried immense spiritual weight and could materially affect reality. Balak's conviction that "he whom thou blessest is blessed, and he whom thou cursest is cursed" (Numbers 22:6) highlights this theme. Thirdly, the narrative immediately foreshadows Divine Sovereignty. While Balak intends for Balaam to curse Israel, the subsequent chapters will powerfully demonstrate God's ultimate control over Balaam's words, turning intended curses into divine blessings (Numbers 23:8; Numbers 24:9). This establishes God's unwavering protection of His covenant people, even in the face of formidable spiritual opposition.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. Hyperbole is prominently featured in Balak's description of the Israelites: "they cover the face of the earth." This exaggerated language vividly conveys the king's profound fear and the overwhelming scale of the Israelite presence, effectively communicating his sense of being engulfed by an unstoppable force. There is also an element of Foreshadowing present. While Balak intends to use Balaam to curse Israel, the very act of sending for a foreign diviner sets the stage for a narrative where God's Sovereignty will be powerfully demonstrated over human and pagan intentions. This divine control, where curses are turned into blessings, is subtly hinted at by the sheer futility implied in Balak's desperate, human-centric solution against a people divinely protected. Furthermore, the narrative itself is a form of Dramatic Irony, as the reader knows God's covenant promises to Israel, making Balak's elaborate scheme to thwart them ultimately futile, even before Balaam's arrival.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 22:5 serves as a profound theological statement on God's unwavering covenant faithfulness and His absolute sovereignty over all earthly powers and spiritual forces. Balak's frantic attempt to employ a foreign diviner against Israel underscores the futility of human schemes when they stand in opposition to divine will. Despite the perceived threat and the pagan world's belief in the efficacy of curses, this narrative arc will demonstrate that no human or demonic power can thwart God's purposes for His chosen people. It highlights that God's protection of Israel is not contingent on their strength or wisdom, but on His own promises and power. This passage, therefore, reassures believers that God remains the ultimate arbiter of destiny, capable of turning intended harm into blessing, and that His people are secure under His providential care, even when facing formidable spiritual or physical opposition.
REFLECTION AND APPLICATION
Numbers 22:5, though detailing an ancient pagan practice, offers timeless insights for contemporary believers. Balak's overwhelming fear, leading him to desperate and ultimately futile measures, reminds us that fear, when unchecked, can drive us to irrational decisions, seeking solutions outside of God's wisdom and power. In our own lives, when confronted by seemingly insurmountable challenges, overwhelming opposition, or spiritual attacks, our first impulse should not be to panic or resort to worldly schemes, but to trust in God's sovereign protection and His unwavering faithfulness. This passage encourages us to remember that God is greater than any perceived threat, any human enemy, or any spiritual force arrayed against us. Just as He turned Balak's intended curse into a blessing for Israel, He is capable of working all things for the good of those who love Him, transforming adversity into opportunities for His glory. Our security rests not in our ability to defend ourselves, but in His steadfast love and omnipotent care.
Questions for Reflection
FAQ
Who was Balaam, and why was he chosen by Balak?
Answer: Balaam was a non-Israelite diviner or prophet from Pethor, a city in Mesopotamia. He was renowned throughout the ancient Near East for his powerful ability to pronounce effective blessings and curses. Balak chose him because he believed Balaam possessed a unique spiritual power to influence outcomes, as stated in Numbers 22:6: "for I wot that he whom thou blessest is blessed, and he whom thou cursest is cursed." Balak, overwhelmed and terrified by the vast Israelite population, sought to hire Balaam to curse them, hoping to weaken or destroy them supernaturally since he could not defeat them militarily.
What is the significance of Pethor's location "by the river"?
Answer: Pethor's location "by the river of the land of the children of his people" strongly indicates it was situated on the Euphrates River, placing it in Mesopotamia, far from Moab. This geographical detail is significant for several reasons. Firstly, it underscores Balaam's widespread reputation; Balak was willing to send a considerable distance to secure his services, highlighting Balaam's fame and Balak's desperation. Secondly, it emphasizes Balaam's non-Israelite, pagan background, making the divine control over his prophecies all the more remarkable. The fact that God could speak through a foreign diviner from a distant land reinforces His universal sovereignty, not limited by geographical or cultural boundaries, as seen throughout the Bible in passages like Jonah 1:1-3.
Why was Balak so afraid of the Israelites, despite God's command not to harass Moab?
Answer: Balak's fear stemmed primarily from the sheer numerical strength and recent military successes of the Israelites. They had just defeated the Amorites and Og, king of Bashan, powerful regional kingdoms, and were now encamped directly on Moab's border. Balak describes them as "covering the face of the earth" and being so numerous that they would "lick up all that are round about us, as the ox licketh up the grass of the field" (Numbers 22:4). This was a fear of overwhelming invasion and consumption of his land. While God had commanded Israel not to harass Moab (Deuteronomy 2:9), Balak was unaware of this divine directive and perceived the Israelites solely as a massive, conquering force, leading to his desperate attempt to counter them supernaturally.
CHRIST-CENTERED FULFILLMENT
Numbers 22:5, by introducing the narrative of Balak's attempt to curse Israel through Balaam, profoundly foreshadows the ultimate triumph of God's redemptive plan in Christ. Just as Balak sought to neutralize a perceived threat through a curse, humanity's sin brought a curse upon creation and separation from God (Genesis 3:17-19). However, the story of Balaam demonstrates God's sovereign power to turn intended curses into blessings, ultimately revealing His unwavering commitment to His covenant people. This finds its supreme fulfillment in Jesus Christ, who became a curse for us, taking upon Himself the full weight of humanity's sin and its consequences, that we might receive the blessing of Abraham (Galatians 3:13-14). He is the true Lamb of God, whose sacrifice not only removes the curse of sin but also secures eternal blessing and reconciliation with God (John 1:29; 2 Corinthians 5:21). Furthermore, just as Balaam was compelled to speak blessings over Israel, Christ, as the ultimate Prophet and King, pronounces blessings upon His church, His new covenant people, and His words of grace and truth cannot be thwarted by any earthly or spiritual opposition (Matthew 5:3-12; Ephesians 1:3). Thus, Balaam's inability to curse Israel points forward to Christ's definitive victory over all the powers of darkness, ensuring that no weapon formed against His redeemed people shall prosper, for He is their ultimate protector and the source of all true blessing (Romans 8:31-39).