Numbers 22:11
Behold, a people has come out of Egypt, and they cover the face of the land. Now come and put a curse on them for me. Perhaps I may be able to fight against them and drive them away.'"
Behold, a people has come out of Egypt
This phrase sets the stage for the unfolding narrative, highlighting the miraculous exodus of the Israelites from Egypt. The Hebrew word for "people" here is "עַם" (am), which signifies a collective group bound by common identity and purpose. This is not just any group; it is the chosen people of God, whose journey from Egypt is a testament to divine deliverance and faithfulness. The historical context of the Exodus is pivotal, as it marks a foundational moment in Israelite history, symbolizing liberation and the beginning of a covenant relationship with God.

and they cover the face of the land
The imagery of covering "the face of the land" suggests a vast multitude, emphasizing the sheer number of the Israelites. The Hebrew word for "cover" is "כָּסָה" (kasah), which can imply overwhelming presence or influence. This phrase reflects the fear and intimidation felt by Balak, the Moabite king, as he perceives the Israelites as a formidable force. Historically, this echoes the fulfillment of God's promise to Abraham that his descendants would be as numerous as the stars (Genesis 15:5), showcasing the faithfulness of God in multiplying His people.

and they are now camped next to me
The phrase "camped next to me" indicates proximity and potential threat. The Hebrew root "חָנָה" (chanah) for "camped" conveys the idea of settling or encamping, often used in military contexts. This suggests a strategic positioning of the Israelites, which heightens Balak's anxiety. Theologically, this can be seen as God's providential guidance, leading His people to the borders of the Promised Land. The Israelites' encampment signifies not just a physical presence but also the impending fulfillment of God's promises to give them a land of their own.

Persons / Places / Events
1. Balak
The king of Moab who is fearful of the Israelites and seeks to curse them through Balaam.

2. Balaam
A non-Israelite prophet or diviner who is summoned by Balak to curse the Israelites.

3. Israelites
The people of God who have come out of Egypt and are journeying to the Promised Land.

4. Moab
The region ruled by Balak, which is threatened by the presence of the Israelites.

5. Egypt
The land from which the Israelites have been delivered, symbolizing their liberation and God's faithfulness.
Teaching Points
God's Sovereignty and Protection
Despite human intentions to harm, God protects His people and can turn curses into blessings.

The Power of Words and Intentions
Words have power, but God's will prevails. We must align our intentions with God's purposes.

Faithfulness in the Face of Opposition
Like the Israelites, believers may face opposition, but they can trust in God's deliverance and faithfulness.

The Danger of Greed and Compromise
Balaam's account warns against compromising faith for material gain or personal advantage.

The Importance of Obedience to God
Obedience to God is crucial, even when faced with external pressures or temptations.
Bible Study Questions
1. How does the account of Balaam and Balak illustrate God's protection over His people, and how can this encourage us in our own lives?

2. In what ways can we be tempted to compromise our faith for personal gain, and how can we guard against this?

3. How does the account of the Israelites' journey from Egypt to the Promised Land serve as a metaphor for our spiritual journey?

4. What can we learn from the Israelites' experience about trusting God in the face of opposition or fear?

5. How can we ensure that our words and intentions align with God's will, especially when faced with difficult situations?
Connections to Other Scriptures
Exodus 12-14
The Israelites' exodus from Egypt, highlighting God's deliverance and faithfulness.

Deuteronomy 23:4-5
God's command not to seek peace or prosperity for the Moabites because of their actions against Israel.

Joshua 24:9-10
A recounting of how God did not allow Balaam to curse Israel, turning the curse into a blessing.

2 Peter 2:15
A New Testament reference to Balaam, warning against the love of gain over righteousness.
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
Able, Behold, Cast, Cover, Covereth, Covering, Covers, Curse, Drive, Driving, Egypt, Eye, Face, Fight, Overcome, Peradventure, Perhaps, Pierce, Surface, War
Dictionary of Bible Themes
Numbers 22:11

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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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