Numbers 22:10
And Balaam said to God, "Balak son of Zippor, king of Moab, sent me this message:
And Balaam said to God
Balaam, a non-Israelite prophet, is depicted as having direct communication with God, which is significant given his pagan background. This interaction highlights God's sovereignty and ability to use anyone to fulfill His purposes. Balaam's role as a prophet, despite his questionable motives, underscores the theme that God can speak through unexpected means. This phrase also sets the stage for the unfolding narrative where God’s will is revealed through Balaam, despite his initial intentions.

Balak son of Zippor
Balak, the king of Moab, is introduced as the instigator of the events that follow. His lineage, as the son of Zippor, situates him within the Moabite context, a people descended from Lot (Genesis 19:37). The Moabites were often in conflict with Israel, and Balak's fear of the Israelites' growing power prompts him to seek Balaam's help. This reflects the historical tensions between Israel and its neighbors and sets the stage for the spiritual battle that ensues.

king of Moab
Moab was a region east of the Dead Sea, and its king, Balak, represents the political and military threat to Israel. The Moabites' fear of Israel is rooted in the Israelites' recent victories over the Amorites, as recorded earlier in Numbers. This geopolitical context emphasizes the perceived threat Israel posed to surrounding nations and highlights the broader narrative of Israel's journey to the Promised Land.

sent me this message
Balak's message to Balaam is a plea for help against Israel, whom he perceives as a formidable threat. This request for Balaam to curse Israel reflects the ancient belief in the power of spoken blessings and curses, a common practice in Near Eastern cultures. The narrative that follows demonstrates God's protection over Israel, as He prevents Balaam from cursing His chosen people. This phrase introduces the central conflict of the story, where divine intervention overrides human intentions.

Persons / Places / Events
1. Balaam
A non-Israelite prophet known for his ability to bless or curse. He is approached by Balak to curse the Israelites.

2. Balak
The king of Moab who is fearful of the Israelites due to their numbers and seeks Balaam's help to curse them.

3. Moab
A region east of the Dead Sea, whose king, Balak, is concerned about the advancing Israelites.

4. God
The one true God who communicates with Balaam, demonstrating His sovereignty over all nations and peoples.

5. Israelites
The people of God, journeying to the Promised Land, whose presence causes fear among the Moabites.
Teaching Points
God's Sovereignty
God is in control of all situations, even when His people are unaware of the threats against them. He intervenes to protect and guide His people according to His promises.

The Danger of Compromise
Balaam's willingness to entertain Balak's request shows the danger of compromising one's integrity for personal gain. Believers must remain steadfast in their commitment to God's will.

The Power of Words
The account of Balaam underscores the power of words and blessings. As Christians, we are called to use our words to bless and build up others, aligning with God's purposes.

Faithfulness in Adversity
The Israelites, though unaware of Balak's plans, are protected by God. This teaches us to trust in God's faithfulness even when we face unseen challenges.
Bible Study Questions
1. How does Balaam's interaction with God in Numbers 22:10 reflect God's sovereignty over all nations and peoples?

2. In what ways does the account of Balaam and Balak illustrate the principle found in Genesis 12:3 regarding blessings and curses?

3. What lessons can we learn from Balaam's willingness to entertain Balak's request, and how can we apply these lessons to avoid compromising our faith?

4. How does the account of Balaam in Numbers 22 relate to the warnings given in 2 Peter 2:15 about the dangers of loving the wages of wickedness?

5. Reflect on a time when you faced an unseen challenge. How can the account of God's protection over Israel encourage you to trust in His faithfulness in your own life?
Connections to Other Scriptures
Genesis 12:3
God's promise to Abraham that He will bless those who bless him and curse those who curse him. 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 God turned the curse into a blessing, showing His protective hand over His people.

2 Peter 2:15
Balaam is mentioned as an example of someone who loved the wages of wickedness, highlighting the moral and spiritual dangers he faced.
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
The First Visit to BalaamD. Young Numbers 22:7-14
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
Balaam, Balak, Message, Moab, Saying, Zippor
Dictionary of Bible Themes
Numbers 22:8

     5459   prince

Numbers 22:7-8

     5976   visiting

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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