Numbers 22:40
Balak sacrificed cattle and sheep, and he gave portions to Balaam and the princes who were with him.
Balak
The name "Balak" is derived from the Hebrew root "בָּלַק" (balak), meaning "devastator" or "waster." Balak was the king of Moab, a nation often in conflict with Israel. His actions in this narrative reflect the fear and desperation of a leader who sees the Israelites as a formidable threat. Historically, the Moabites were descendants of Lot, and their interactions with Israel were marked by both kinship and enmity. Balak's role in this account sets the stage for a confrontation between the divine will of God and human attempts to manipulate spiritual powers.

sacrificed cattle and sheep
The act of sacrificing animals was a common religious practice in the ancient Near East, intended to appease deities or seek their favor. The Hebrew word for "sacrificed" is "זָבַח" (zabach), which implies a ritualistic offering. Cattle and sheep were valuable assets, indicating Balak's willingness to invest significantly in his attempt to secure Balaam's services. This act underscores the seriousness with which Balak approached the situation, highlighting the cultural and religious importance of sacrifices as a means of communication with the divine.

gave some to Balaam
Balaam, a non-Israelite prophet, is a complex figure in the biblical narrative. His name, "בִּלְעָם" (Balaam), can mean "not of the people" or "devourer of the people," reflecting his ambiguous role. By giving portions of the sacrifice to Balaam, Balak was not only honoring him but also attempting to secure his favor and cooperation. This gesture illustrates the ancient custom of sharing sacrificial meals as a sign of alliance and mutual obligation. It also raises questions about Balaam's motivations and the potential for compromise in his prophetic mission.

and the princes who were with him
The "princes" refer to the Moabite and Midianite leaders accompanying Balaam. The Hebrew term "שָׂרִים" (sarim) denotes officials or leaders, emphasizing the political and diplomatic nature of this encounter. By including the princes in the sacrificial meal, Balak was reinforcing alliances and ensuring that all parties were invested in the outcome. This detail highlights the collective effort to influence Balaam and the broader implications of his prophecy for the surrounding nations.

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 known for his ability to bless or curse, hired by Balak to curse Israel.

3. Princes of Moab
The officials or leaders accompanying Balak, representing Moab's interests.

4. Sacrifices
The act of offering cattle and sheep, which in this context is a gesture of hospitality and an attempt to gain favor.

5. Moab
The region ruled by Balak, located east of the Dead Sea, and historically an adversary of Israel.
Teaching Points
The Futility of Opposing God's Will
Balak's sacrifices, though significant, could not alter God's plan for Israel. This teaches us that human efforts cannot thwart divine purposes.

The Misuse of Religious Rituals
Balak's use of sacrifices as a means to manipulate outcomes serves as a warning against using religious practices for selfish or manipulative purposes.

God's Sovereignty and Protection
Despite Balak's intentions, God protected Israel. This reassures believers of God's sovereign protection over His people.

Hospitality and Influence
Balak's hospitality towards Balaam and the princes reflects the cultural importance of hospitality, but also warns of the potential for influence and manipulation.

The Role of Intentions in Worship
The sacrifices offered by Balak were not out of genuine worship but for personal gain, reminding us that God values the heart's intentions over mere rituals.
Bible Study Questions
1. How does Balak's use of sacrifices reflect his understanding of power and influence, and what does this teach us about the limitations of human efforts against God's will?

2. In what ways does the account of Balak and Balaam illustrate the principle found in Genesis 12:3 regarding blessings and curses?

3. How can we ensure that our religious practices and rituals are aligned with genuine worship rather than personal gain or manipulation?

4. Reflect on a time when you experienced God's protection in a situation where others may have intended harm. How does this account encourage you in your faith journey?

5. Considering the cultural context of hospitality in the ancient Near East, how can we practice hospitality today in a way that honors God and reflects His love?
Connections to Other Scriptures
Genesis 12:3
God's promise to Abraham that those who bless Israel will be blessed, and those who curse Israel will be cursed. This sets the stage for understanding the futility of Balak's intentions.

Deuteronomy 23:4-5
Reflects on the Moabites' actions and God's protection over Israel, emphasizing that God turned Balaam's intended curse into a blessing.

Proverbs 21:1
Highlights God's sovereignty over the hearts of kings, relevant to Balak's attempts to manipulate outcomes through Balaam.

1 Samuel 15:22
Discusses the importance of obedience over sacrifice, which can be contrasted with Balak's misguided use of sacrifices.
The Meeting Between Balak and BalaamHenry, MatthewNumbers 22:36-41
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, Cattle, Chiefs, Leaders, Offered, Offerings, Oxen, Princes, Sacrificed, Sacrificeth, Sheep
Dictionary of Bible Themes
Numbers 22:40

     4684   sheep

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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