Numbers 22:6
So please come now and put a curse on this people, because they are too mighty for me. Perhaps I may be able to defeat them and drive them out of the land; for I know that those you bless are blessed, and those you curse are cursed."
So now, please come and put a curse on these people, because they are too powerful for me
So now
This phrase indicates a sense of urgency and immediacy in Balak's request. In the Hebrew text, the word used is "לָכֵן" (lakhen), which often serves as a transition to a conclusion or a result. Balak, the king of Moab, is reacting to the immediate threat he perceives from the Israelites. Historically, the Israelites' journey through the wilderness had brought them to the plains of Moab, and their reputation for divine favor and military success preceded them. This urgency reflects Balak's desperation and fear, setting the stage for the unfolding narrative.

please come
The Hebrew word "לְכָה" (lekha) is an imperative form, showing Balak's earnest plea to Balaam. This is not merely a polite request but a solicitation with a sense of desperation. Balak is reaching out to Balaam, a known diviner, to intervene supernaturally. This highlights the ancient Near Eastern practice of seeking spiritual intervention in warfare, where battles were often seen as not just physical but also spiritual contests.

and put a curse
The Hebrew word for "curse" here is "אָרָה" (arah), which means to imprecate or invoke harm. In the ancient world, words were believed to have powerful effects, and curses were considered potent tools to alter reality. Balak's request for a curse underscores his belief in the power of spoken words and the spiritual realm. This reflects a worldview where divine or supernatural forces could be manipulated through rituals and incantations, a common belief in the ancient Near East.

on these people
The "people" referred to are the Israelites, who are encamped on the plains of Moab. The Israelites, descendants of Abraham, Isaac, and Jacob, were chosen by God to be His covenant people. Their identity and mission were deeply rooted in their relationship with Yahweh, the God of Israel. Balak's reference to them as "these people" may imply a sense of otherness or alienation, highlighting the tension between the Israelites and the surrounding nations.

because they are too powerful for me
Balak acknowledges the might of the Israelites, which is not merely in numbers but in the divine favor they possess. The Hebrew word for "powerful" is "עָצוּם" (atzum), meaning mighty or numerous. This recognition of Israel's strength is significant, as it points to the fulfillment of God's promises to Abraham about making his descendants a great nation (Genesis 12:2). Balak's fear is rooted in the historical context of Israel's recent victories over the Amorites, which demonstrated their military prowess and divine backing.

Persons / Places / Events
1. Balak
The king of Moab who is fearful of the Israelites due to their numbers and past victories. He seeks to hire Balaam to curse the Israelites.

2. Balaam
A non-Israelite prophet known for his ability to bless and curse. Balak believes Balaam's words have power over the fate of nations.

3. Moab
A region east of the Dead Sea. The Moabites are descendants of Lot and are often in conflict with Israel.

4. Israelites
The people of God, who are journeying to the Promised Land. Their presence and victories cause fear among neighboring nations.

5. Curse
A spoken word intended to invoke harm or misfortune. In the ancient Near East, curses were believed to have real power.
Teaching Points
God's Sovereignty Over Curses and Blessings
God's promises to His people cannot be thwarted by human intentions or curses. He is sovereign over all words spoken against His people.

The Power of Words
Words have power, but God's will prevails. We should be mindful of our words and trust in God's ultimate authority over our lives.

Fear and Faith
Balak's fear led him to seek a curse against Israel. In contrast, believers are called to trust in God's protection and promises, even when facing overwhelming odds.

God's Protection
Just as God protected Israel from Balaam's curse, He protects His people today. We can find comfort in His faithfulness and care.

The Futility of Opposing God's People
Attempts to harm God's people are ultimately futile. God turns curses into blessings, demonstrating His power and love for His people.
Bible Study Questions
1. How does Balak's request to Balaam reflect his understanding of spiritual power and authority?

2. In what ways does God's response to Balaam's curse demonstrate His faithfulness to His promises in Genesis 12:3?

3. How can we apply the principle of God's sovereignty over curses and blessings to our own lives today?

4. What does this passage teach us about the importance of trusting in God's protection rather than succumbing to fear?

5. How can we ensure that our words align with God's will and purpose, especially when speaking about or to others?
Connections to Other Scriptures
Genesis 12:3
God's promise to Abraham that those who bless him will be blessed, and those who curse him will be cursed. This highlights the futility of Balak's request to curse Israel.

Deuteronomy 23:4-5
This passage recounts how God turned Balaam's intended curse into a blessing for Israel, demonstrating God's sovereignty and protection over His people.

Proverbs 26:2
This verse speaks to the idea that an undeserved curse does not come to rest, reinforcing the protection God provides to His people.
BalaamAlexander MaclarenNumbers 22:6
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
Balaam's Greatness and FallE.S. Prout Numbers 22:5, 6
Balak's Message to BalaamD. Young Numbers 22:5, 6
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, Bless, Blessed, Blessest, Blessing, Cast, Clear, Curse, Cursed, Cursest, Defeat, Drive, Greater, Mightier, Mighty, Overcome, Peradventure, Perhaps, Please, Powerful, Prayer, Prevail, Smite, Strike, Strong, Wot
Dictionary of Bible Themes
Numbers 22:6

     4185   sorcery and magic
     5355   invitations

Numbers 22:6-7

     4155   divination

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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