They came to Balaam and said, "This is what Balak son of Zippor says: 'Please let nothing hinder you from coming to me, They came to BalaamThis phrase indicates the arrival of messengers sent by Balak, the king of Moab. The Hebrew root for "came" is "בּוֹא" (bo), which often signifies not just physical arrival but also the initiation of a significant event or encounter. In the context of the narrative, this marks the beginning of a pivotal moment where Balaam, a non-Israelite prophet, is drawn into the unfolding account of Israel's journey. Historically, Balaam is a complex figure, known outside the Bible from inscriptions found at Deir Alla, which suggest he was a well-known seer. This highlights the broader cultural and religious milieu of the ancient Near East, where prophets and diviners played crucial roles. and said to him The act of speaking here is significant, as it conveys the urgency and importance of Balak's message. The Hebrew verb "אָמַר" (amar) is used, which is a common term for speaking but often implies a formal or authoritative declaration. This reflects the weight of Balak's request and the expectation that Balaam, as a prophet, would heed the call. In the biblical narrative, speech acts are powerful, often setting the stage for divine intervention or revelation. This is what Balak son of Zippor says This phrase introduces Balak, emphasizing his lineage and authority. "Balak" means "devastator" or "waster," which may reflect his role as a king threatened by Israel's presence. "Son of Zippor" provides a genealogical anchor, common in biblical texts to establish identity and legitimacy. Historically, Moab was a kingdom located east of the Dead Sea, often in conflict with Israel. Balak's fear of Israel's encroachment is rooted in historical tensions and the perceived threat of Israel's God. Please let nothing keep you from coming to me This plea underscores the desperation and urgency of Balak's request. The Hebrew word for "please" is "נָא" (na), a particle of entreaty, indicating a polite but earnest appeal. Balak's insistence that "nothing" should prevent Balaam from coming highlights the gravity of the situation. Theologically, this reflects the tension between human desires and divine will, as Balaam is caught between Balak's demands and God's instructions. The phrase also foreshadows the unfolding drama where Balaam's journey becomes a test of obedience and discernment. Persons / Places / Events 1. BalaamA non-Israelite prophet or diviner known for his ability to bless or curse. He is approached by Balak to curse the Israelites. 2. BalakThe king of Moab who is fearful of the Israelites due to their numbers and past victories. He seeks Balaam's help to curse them. 3. MoabA region east of the Dead Sea. The Moabites are descendants of Lot and are often in conflict with Israel. 4. MessengersRepresentatives sent by Balak to persuade Balaam to come and curse the Israelites. 5. IsraelitesThe people of God, who are journeying to the Promised Land and are seen as a threat by Balak. Teaching Points The Sovereignty of GodDespite human intentions, God's will prevails. Balak's desire to curse Israel is thwarted by God's protection over His people. The Danger of CompromiseBalaam's willingness to entertain Balak's request shows the peril of compromising one's integrity for personal gain. God's Faithfulness to His PromisesGod's promise to bless those who bless Israel and curse those who curse them is evident in His protection over the Israelites. Discernment in LeadershipBalak's fear-driven decision to curse Israel reflects a lack of trust in God's sovereignty and wisdom. Leaders should seek God's guidance rather than act out of fear. The Power of WordsThe account underscores the significance of words and intentions, reminding believers to use their speech to bless rather than curse. Bible Study Questions 1. How does Balaam's account illustrate the tension between human free will and divine sovereignty? 2. In what ways can we see the principle of "blessing and cursing" from Genesis 12:3 at work in our own lives today? 3. What lessons can we learn from Balak's fear and subsequent actions when facing challenges or threats? 4. How can we guard against the temptation to compromise our values for personal gain, as Balaam did? 5. Reflect on a time when you experienced God's protection or blessing in a situation where others intended harm. How did this strengthen your faith? Connections to Other Scriptures Genesis 12:3God'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 23:4-5This passage recounts how Balaam was hired to curse Israel, but God turned the curse into a blessing. 2 Peter 2:15Balaam is mentioned as an example of someone who loved the wages of wickedness, highlighting his moral and spiritual failings. The Importunity and Impudence of the Tempter | E.S. Prout | Numbers 22:15-17 | The Second Visit | D. Young | Numbers 22:15-21 | A Rotting Conscience | H. W. Beecher. | Numbers 22:15-35 | Balaam | C. Kingsley, M. A. | Numbers 22:15-35 | Balaam Rebuked, But not Checked | T. T. Munger. | Numbers 22:15-35 | Balaam Stopped by an Angel | J. Parker, D. D. | Numbers 22:15-35 | Balaam the Man of Double Mind | C. Ness. | Numbers 22:15-35 | Balaam, an Instance of Moral Perversion | W. M. Taylor, D. D. | Numbers 22:15-35 | Balaam; Or, Spiritual Influence, Human and Divine | Homilist | Numbers 22:15-35 | Balaam's Ass | W. Jones. | Numbers 22:15-35 | Balaam's Ass, or Cruelty Rebuked | J. W. Hardman, LL. D. | Numbers 22:15-35 | Balaam's I have Sinned | James Vaughan, M. A. | Numbers 22:15-35 | Balaam's Protest | W. Roberts. | Numbers 22:15-35 | Balaam's Vision | J. P. Smith, LL. D. | Numbers 22:15-35 | Balak's Second Application to Balaam | W. Jones. | Numbers 22:15-35 | Dallying with Temptation | T. T. Munger. | Numbers 22:15-35 | God Answers Men as They Wish | Isaac Williams, B. D. | Numbers 22:15-35 | God Permits Balaam to Go, and Yet is Angry | F. D. Maurice, M. A. | Numbers 22:15-35 | God Withstanding Sinners | J. J. Van Oosterzee, D. D. | Numbers 22:15-35 | God's Opposition to Balaam | Henry, Matthew | Numbers 22:15-35 | Gold an Ignoble Motive for Service | C. Kingsley. | Numbers 22:15-35 | No Contradiction Between God's Two Answers to Balaam | T. T. Manger. | Numbers 22:15-35 | No Without Any Yes in It | S. S. Chronicle | Numbers 22:15-35 | Obedience Without Love, as Instanced in the Character Of | J. H. Newman, D. D. | Numbers 22:15-35 | Obstacles to Vision | J. Halsey. | Numbers 22:15-35 | Obstructive Providences | T. G. Horton. | Numbers 22:15-35 | On Tampering with Conscience | A. Jessopp, M. A. | Numbers 22:15-35 | Parallels to the Case of Balaam | American S. S. Times | Numbers 22:15-35 | Perversion as Shown in the Character of Balaam | F. W. Robertson, M. A. | Numbers 22:15-35 | Restraints from Sin | D. G. Watt, M. A. | Numbers 22:15-35 | Sin Perverse | Bp. Babington. | Numbers 22:15-35 | Something Wrong with Conscience | Christian Age | Numbers 22:15-35 | The Cause of God's Anger with Balaam | S. Cox, D. D. | Numbers 22:15-35 | The Character of Balaam | G. Wagner. | Numbers 22:15-35 | The Divine Permission of Self-Will | S. Cox, D. D. | Numbers 22:15-35 | The Opposition of God's Angel | W. Roberts. | Numbers 22:15-35 | The Talking Ass, and What it Taught Balaam | S. Cox, D. D. | Numbers 22:15-35 | The Way of the Perverse | T. De Witt Talmage. | Numbers 22:15-35 | Trifling with Conscience | J. E. C. Welldon, M. A. | Numbers 22:15-35 | Withstanding Temptation | Juvenile Templar. | Numbers 22:15-35 |
People Amorites, Balaam, Balak, Beor, Israelites, Moabites, Moses, ZipporPlaces Amaw, Arnon, Bamoth-baal, Egypt, Euphrates River, Jericho, Jordan River, Kiriath-huzoth, Midian, Moab, PethorTopics Anything, Balaam, Balak, Beg, Hinder, Nothing, Please, Restrained, Says, Suffer, Thus, Thyself, Withheld, ZipporDictionary of Bible Themes Numbers 22:16 5238 bribery Numbers 22:16-17 5465 profit 5501 reward, human 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 ScriptureConfession 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 Links Numbers 22:16 NIVNumbers 22:16 NLTNumbers 22:16 ESVNumbers 22:16 NASBNumbers 22:16 KJV
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