Numbers 22:13
So Balaam got up the next morning and said to Balak's princes, "Go back to your homeland, because the LORD has refused to let me go with you."
So Balaam got up the next morning
This phrase indicates Balaam's immediate response to the divine message he received. The Hebrew root for "got up" is קוּם (qum), which often signifies rising with purpose or intention. In the context of ancient Near Eastern culture, mornings were significant for new beginnings and decisions. Balaam's early rise suggests a readiness to act upon God's directive, highlighting the importance of obedience and promptness in responding to God's will.

and said to Balak’s princes
The term "princes" here is translated from the Hebrew word שָׂרִים (sarim), which refers to officials or leaders of high rank. This indicates the importance of the mission Balak had entrusted to these men. Balaam's communication with them underscores the gravity of the situation and the respect he shows to their status, even as he delivers a message they do not wish to hear. It reflects the tension between human authority and divine command.

Go back to your own country
Balaam's directive to the princes to return home is a clear and decisive action. The phrase "your own country" emphasizes the separation between the Moabites and the Israelites, and the distinct plans God has for each nation. This command also reflects the boundaries God sets, both geographically and spiritually, for His people and those outside His covenant.

for the LORD has refused
The use of "the LORD" here is significant, as it translates the Hebrew name יְהוָה (YHWH), the covenant name of God. This highlights the personal and relational aspect of God's interaction with Balaam. The word "refused" comes from the Hebrew מָאֵן (ma'en), indicating a strong, deliberate denial. It underscores God's sovereign will and His authority over human plans, reminding us that His purposes cannot be thwarted.

to let me go with you
This phrase reveals Balaam's acknowledgment of God's control over his actions. The Hebrew verb הָלַךְ (halak), meaning "to go," is often used in the context of walking in a path or way. Balaam's statement shows his recognition that his path is directed by God, not by human desires or pressures. It serves as a reminder of the necessity for believers to seek and submit to God's guidance in their lives, trusting in His wisdom and timing.

Persons / Places / Events
1. Balaam
A non-Israelite prophet or diviner who is approached by Balak to curse the Israelites. Balaam is known for his interactions with God and his eventual blessing of Israel instead of cursing them.

2. Balak
The king of Moab who is fearful of the Israelites due to their numbers and their victories over neighboring nations. He seeks Balaam's help to curse the Israelites.

3. Princes of Moab
These are the messengers sent by Balak to Balaam to request his services in cursing the Israelites.

4. Moab
A region east of the Dead Sea, inhabited by the Moabites, who are descendants of Lot. Moab is the setting for this account where Balak rules.

5. The LORD (Yahweh)
The God of Israel, who communicates with Balaam and ultimately controls the outcome of the events, refusing to allow Balaam to curse His people.
Teaching Points
Obedience to God's Will
Balaam's initial response to the princes of Moab demonstrates the importance of obeying God's directives, even when faced with pressure from others.

God's Sovereignty
The refusal of God to allow Balaam to curse Israel underscores His ultimate control over the affairs of nations and individuals.

Integrity in Decision-Making
Balaam's decision to send the princes back reflects the need for integrity and standing firm in one's convictions, especially when they align with God's commands.

The Power of God's Word
The account illustrates that God's word and promises are unchangeable, and His blessings cannot be overturned by human intentions.

Discernment in Spiritual Matters
Balaam's interaction with God highlights the need for discernment and seeking God's guidance in spiritual matters, rather than relying on human wisdom or desires.
Bible Study Questions
1. How does Balaam's response to the princes of Moab demonstrate obedience to God's will, and how can we apply this in our own lives when faced with difficult decisions?

2. In what ways does this passage illustrate God's sovereignty, and how can this understanding impact our trust in Him during uncertain times?

3. What can we learn from Balaam's initial integrity in decision-making, and how can we ensure that our decisions align with God's commands?

4. How does the account of Balaam and Balak connect to God's promise to Abraham in Genesis 12:3, and what does this teach us about the power of God's word?

5. Reflect on a time when you had to discern God's will in a challenging situation. How did seeking God's guidance help you, and what lessons can you draw from Balaam's experience?
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 Balaam is unable to curse Israel due to God's protection and promise.

Deuteronomy 23:4-5
This passage recounts how Balaam was hired to curse Israel but God turned the curse into a blessing, highlighting God's sovereignty and protection over His people.

2 Peter 2:15
Balaam is mentioned in the New Testament as an example of someone who loved the wages of wickedness, providing a warning against greed and false motives.
Balaam, an Illustration of Systematic Resistance of ConscienceE.S. Prout Numbers 22:13
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
Balaam - the SummonsJ. Waite Numbers 22:13, 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, Balak's, Chiefs, Depart, Got, Leaders, Leave, Morning, Permit, Princes, Refused, Refuses, Refuseth, Refusing, Riseth, Rose, Suffer
Dictionary of Bible Themes
Numbers 22:13-15

     5459   prince

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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