Numbers 22:9
Then God came to Balaam and asked, "Who are these men with you?"
Then God came to Balaam
This phrase marks a pivotal moment in the narrative, where divine intervention directly influences human affairs. The Hebrew word for "God" here is "Elohim," a term that emphasizes God's power and sovereignty. It is significant that God chooses to engage with Balaam, a non-Israelite prophet, which underscores the universality of God's dominion and His ability to use anyone to fulfill His purposes. This encounter sets the stage for the unfolding drama, highlighting God's active role in guiding and directing events according to His divine will.

and asked
The act of God asking Balaam a question is profound. It reflects a relational aspect of God, who engages with humanity in a manner that invites dialogue. This is reminiscent of God's interactions with other biblical figures, such as Adam in the Garden of Eden. The Hebrew root for "asked" is "sha'al," which can also mean to inquire or seek information. This suggests that God is drawing Balaam into a deeper understanding of the situation, prompting reflection and discernment.

Who are these men with you?
This question is not for God's benefit, as He is omniscient, but rather for Balaam's. It serves to prompt Balaam to consider the nature and intentions of his companions. Historically, Balaam was a well-known figure in the ancient Near East, and his association with the Moabite officials indicates a significant political and spiritual encounter. The question challenges Balaam to reflect on his alliances and the potential consequences of his actions. It is a call to self-examination, urging Balaam to recognize the gravity of the situation and the divine perspective on the unfolding events.

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

2. God (Yahweh)
The one true God of Israel, who intervenes in Balaam's plans and speaks to him directly.

3. Balak
The king of Moab who fears the Israelites and seeks Balaam's help to curse them.

4. Moab
A region east of the Jordan River, whose king, Balak, is threatened by the presence of the Israelites.

5. The Men with Balaam
Representatives sent by Balak to persuade Balaam to curse the Israelites.
Teaching Points
God's Sovereignty
God is in control and intervenes in human affairs, even those involving non-Israelites like Balaam.

Discernment and Obedience
Believers should seek God's guidance and be discerning about the influences and people they allow into their lives.

The Power of Words
Words have the power to bless or curse, and we should use them wisely, aligning with God's will.

God's Protection
God protects His people and can turn intended curses into blessings.

Integrity and Motives
Examine your motives and ensure they align with God's purposes, avoiding the temptation of material gain over righteousness.
Bible Study Questions
1. What does God's question to Balaam reveal about God's knowledge and interest in our associations?

2. How does Balaam's account illustrate the principle found in Genesis 12:3 regarding blessings and curses?

3. In what ways can we ensure that our words and actions align with God's will, as seen in Balaam's account?

4. How does the New Testament's portrayal of Balaam (2 Peter 2:15, Revelation 2:14) serve as a warning for us today?

5. Reflect on a time when God turned a potential negative situation in your life into a blessing. How can this encourage you in your current circumstances?
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, which is relevant to Balaam's situation.

Deuteronomy 23:4-5
This passage recounts how Balaam was hired to curse Israel but God turned the curse into a blessing.

2 Peter 2:15
Balaam is mentioned in the New Testament as an example of someone who loved the wages of wickedness.

Revelation 2:14
Balaam is cited as leading Israel into sin, showing the long-term impact of his actions.
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
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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