TRV
Translation
Young's Literal Translation
And God cometh in unto Balaam, and saith, `Who are these men with thee?'
Study This Verse
Commentary on Numbers 22 verses 1–14
1 ¶ And the children of Israel set forward, and pitched in the plains of Moab on this side Jordan by Jericho.
2 And Balak the son of Zippor saw all that Israel had done to the Amorites.
3 And Moab was sore afraid of the people, because they were many: and Moab was distressed because of the children of Israel.
4 And Moab said unto the elders of Midian, Now shall this company lick up all that are round about us, as the ox licketh up the grass of the field. And Balak the son of Zippor was king of the Moabites at that time.
5 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:
6 Come now therefore, I pray thee, curse me this people; for they are too mighty for me: peradventure I shall prevail, that we may smite them, and that I may drive them out of the land: for I wot that he whom thou blessest is blessed, and he whom thou cursest is cursed.
7 And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spake unto him the words of Balak.
8 And he said unto them, Lodge here this night, and I will bring you word again, as the LORD shall speak unto me: and the princes of Moab abode with Balaam.
9 And God came unto Balaam, and said, What men are these with thee?
10 And Balaam said unto God, Balak the son of Zippor, king of Moab, hath sent unto me, saying,
11 Behold, there is a people come out of Egypt, which covereth the face of the earth: come now, curse me them; peradventure I shall be able to overcome them, and drive them out.
12 And God said unto Balaam, Thou shalt not go with them; thou shalt not curse the people: for they are blessed.
13 And Balaam rose up in the morning, and said unto the princes of Balak, Get you into your land: for the LORD refuseth to give me leave to go with you.
14 And the princes of Moab rose up, and they went unto Balak, and said, Balaam refuseth to come with us.
The children of Israel have at length finished their wanderings in the wilderness, out of which they went up (Num 21:18), and are now encamped in the plains of Moab near Jordan, where they continued till they passed through Jordan under Joshua, after the death of Moses. Now we have here,
I. The fright which the Moabites were in upon the approach of Israel, Num 22:2-4. They needed not to fear any harm from them if they knew (and it is probable that Moses let them know) the orders God had given to Israel not to contend with the Moabites, nor to use any hostility against them, Deu 2:9. But, if they had any notice of this, they were jealous that it was but a sham, to make them secure, that they might be the more easily conquered. Notwithstanding the old friendship between Abraham and Lot, the Moabites resolved to ruin Israel if they could, and therefore they will take it for granted, without any ground for the suspicion, that Israel resolves to ruin them. Thus it is common for those that design mischief to pretend that mischief is designed against them; and their groundless jealousies must be the colour of their causeless malice. They hear of their triumphs over the Amorites (Num 22:2), and think that their own house is in danger when their neighbour's is on fire. They observe their multitudes (Num 22:3): They were many; and hence infer how easily they would conquer their country, and all about them if some speedy and effectual course were not taken to stop the progress of their victorious arms: "They shall lick up or devour us, and all that are round about us, as speedily and irresistibly as the ox eats up the grass" (Num 22:4), owning themselves to be an unequal match for so formidable an enemy. Therefore they were sorely afraid and distressed themselves; thus were the wicked in great fear where no fear was, Psa 53:5. These fears they communicated to their neighbours, the elders of Midian, that some measures might be concerted between them for their common safety; for, if the kingdom of Moab fall, the republic of Midian cannot stand long. The Moabites, if they had pleased, might have made a good use of the advances of Israel, and their successes against the Amorites. They had reason to rejoice, and give God and Israel thanks for freeing them from the threatening power of Sihon king of the Amorites, who had taken from them part of their country, and was likely to overrun the rest. They had reason likewise to court Israel's friendship, and to come in to their assistance; but having forsaken the religion of their father Lot, and being sunk into idolatry, they hated the people of the God of Abraham, and were justly infatuated in their counsels and given up to distress.
II. The project which the king of Moab formed to get the people of Israel cursed, that is, to set God against them, who, he perceived, hitherto fought for them. He trusted more to his arts than to his arms, and had a notion that if he could but get some prophet or other, with his powerful charms, to imprecate evil upon them, and to pronounce a blessing upon himself and his forces, then, though otherwise too weak, he should be able to deal with them. This notion arose, 1. Out of the remains of some religion; for it owns a dependence upon some visible sovereign powers that rule in the affairs of the children of men and determine them, and an obligation upon us to make application to these powers. 2. Out of the ruins of the true religion; for if the Midianites and Moabites had not wretchedly degenerated from the faith and worship of their pious ancestors, Abraham and Lot, they could not have imagined it possible to do any mischief with their curses to a people who alone adhered to the service of the true God, from whose service they had themselves revolted.
III. The court which he made to Balaam the son of Beor, a famous conjurer, to engage him to curse Israel. The Balaam lived a great way off, in that country whence Abraham came, and where Laban lived; but, though it was probable that there were many nearer home that were pretenders to divination, yet none had so great a reputation for success as Balaam, and Balak will employ the best he can hear of, though he send a great way for him, so much is his heart upon this project. And to gain him, 1. He makes him his friend, complaining to him, as his confidant, of the danger he was in from the numbers and neighbourhood of the camp of Israel: They cover the face of the earth, and they abide over against me, Num 22:5. 2. In effect he makes him his god, by the great power he attributes to his word: He whom thou blessest is blessed, and he whom thou cursest is cursed, Num 22:6. The learned bishop Patrick inclines to think, with many of the Jewish writers, that Balaam had been a great prophet, who, for the accomplishment of his predictions and the answers of his prayers, both for good and evil, had been looked upon justly as a man of great interest with God; but that, growing proud and covetous, God departed from him, and then, to support his sinking credit, he betook himself to diabolical arts. He is called a prophet (Pe2 2:16,) because he had been one, or perhaps he had raised his reputation from the first by his magical charms, as Simon Magus, who bewitched the people so far that he was called the great power of God, Act 8:10. Curses pronounced by God's prophets in the name of the Lord have wonderful effects, as Noah's (Gen 9:25), and Elisha's, Kg2 2:24. But the curse causeless shall not come (Pro 26:2), no more than Goliath's, when he cursed David by his gods, Sa1 17:43. Let us desire to have the prayers of God's ministers and people for us, and dread having them against us; for they are greatly regarded by him who blesseth indeed and curseth indeed. But Balak cannot rely upon these compliments as sufficient to prevail with Balaam, the main inducement is yet behind (Num 22:7): they took the rewards of divination in their hand, the wages of unrighteousness, which he loved, Pe2 2:15.
IV. The restraint God lays upon Balaam, forbidding him to curse Israel. It is very probable that Balaam, being a curious inquisitive man, was no stranger to Israel's case and character, but had heard that God was with them of a truth, so that he ought to have given the messengers their answer immediately, that he would never curse a people whom God had blessed; but he lodges the messengers, and takes a night's time to consider what he shall do, and to receive instructions from God, Num 22:8. When we enter into a parley with temptations we are in great danger of being overcome by them. In the night God comes to him, probably in a dream, and enquires what business those strangers had with him. He knows it, but he will know it from him. Balaam gives him an account of their errand (Num 22:9-11), and God thereupon charges him not to go with them, or attempt to curse that blessed people, Num 22:12. Thus God sometimes, for the preservation of his people, was pleased to speak to bad men, as to Abimelech (Gen 20:3), and to Laban, Gen 31:24. And we read of some that were workers of iniquity, and yet in Christ's name prophesied, and did many wondrous works. Balaam is charged not only not to go to Balak, but not to offer to curse this people, which he might have attempted at a distance; and the reason is given: They are blessed. This was part of the blessing of Abraham (Gen 12:3), I will curse him that curseth thee; so that an attempt to curse them would be not only fruitless, but perilous. Israel had often provoked God in the wilderness, yet he will not suffer their enemies to curse them, for he rewards them not according to their iniquities. The blessedness of those whose sin is covered comes upon them, Rom 4:6, Rom 4:7.
V. The return of the messengers without Balaam. 1. Balaam is not faithful in returning God's answer to the messengers, Num 22:13. He only tells them, the Lord refuseth to give me leave to go with you. He did not tell them, as he ought to have done, that Israel was a blessed people, and must by no means be cursed; for then the design would have been crushed, and the temptation would not have been renewed: but he, in effect, desired them to give his humble service to Balak, and let him know that he applauded his project, and would have been very glad to gratify him, but that truly he had the character of a prophet, and must not go without leave from God, which he had not yet obtained, and therefore for the present he must be excused. Note, Those are a fair mark for Satan's temptation that speak diminishingly of divine prohibitions, as if they amounted to no more than the denial of a permission, and as if to go against God's law were only to go without his leave. 2. The messengers are not faithful in returning Balaam's answer to Balak. All the account they give of it is, Balaam refuseth to come with us (Num 22:14), intimating that he only wanted more courtship and higher proffers; but they are not willing Balak should know that God had signified his disallowance of the attempt. Thus are great men wretchedly abused by the flatteries of those about them, who do all they can to prevent their seeing their own faults and follies.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–14. Public domain.
Copy as
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Numbers 22:9 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Numbers 22:9 marks a critical juncture in the narrative of Balaam, the Mesopotamian diviner summoned by Balak, king of Moab, to curse the advancing Israelites. This verse powerfully reveals God's direct, personal, and proactive involvement in human affairs, even in unexpected and seemingly private circumstances. God's rhetorical question to Balaam, "What men [are] these with thee?", is not born of ignorance but serves as a profound demonstration of divine omniscience and sovereign control, setting the stage for His explicit command and intervention to protect His covenant people from harm.
CONTEXT
Literary Context: Numbers 22:9 is strategically placed within the larger narrative of Israel's wilderness wanderings, following their decisive victories over the Amorites and Bashan in Numbers 21. The Israelites have now encamped in the plains of Moab, east of the Jordan River, directly opposite Jericho (Numbers 22:1). Balak, the Moabite king, gripped by intense fear at Israel's formidable presence and recent triumphs, seeks to neutralize this perceived threat through spiritual means. He dispatches elders from Moab and Midian to Pethor, a city on the Euphrates, to enlist Balaam, a renowned diviner whose blessings and curses were widely believed to be effective (Numbers 22:2-7). Upon the messengers' arrival, Balaam instructs them to stay the night, stating he would "bring you word again, as the LORD shall speak unto me" (Numbers 22:8). It is during this night, after Balaam has retired, that God directly approaches him with the interrogative in verse 9, initiating a divine encounter that will profoundly shape the subsequent events and God's protective actions towards Israel, culminating in God's explicit command forbidding Balaam from cursing His people in Numbers 22:12.
Historical & Cultural Context: The ancient Near East was a cultural landscape deeply steeped in beliefs concerning the efficacy of curses and blessings, often invoked by professional diviners, seers, or prophets. Kings and rulers frequently employed such figures to gain spiritual advantage in warfare, to ensure prosperity, or to protect their realms from perceived supernatural threats. Balaam, though not an Israelite, was widely recognized as a powerful figure whose pronouncements were believed to carry significant spiritual weight (Numbers 22:6). This cultural backdrop illuminates Balak's desperation and his reliance on a common, albeit pagan, practice of the time. God's direct and unsolicited intervention with Balaam, a non-Israelite diviner, powerfully underscores His universal sovereignty, demonstrating that even pagan practices and practitioners are ultimately subject to His divine will and purpose. The Moabites, descendants of Lot (Genesis 19:37), had a complex and often hostile relationship with Israel, which is vividly expressed in Balak's fear and his attempt to use supernatural means against them.
Key Themes: Numbers 22:9 contributes significantly to several overarching themes present throughout the book of Numbers and the Pentateuch. Foremost is the theme of Divine Sovereignty, powerfully illustrating God's absolute control over all nations, individuals, and even the spiritual realm, overriding human intentions and pagan practices. His direct, unprompted communication with Balaam, a non-Israelite diviner, unequivocally demonstrates that no one is outside His jurisdiction or beyond His reach. Secondly, the verse highlights Divine Omniscience; God's question is rhetorical, not informational, affirming His complete and perfect knowledge of all circumstances, motives, and hidden intentions, a truth echoed profoundly in passages like Psalm 139:1-4. Thirdly, it underscores God's unwavering Covenant Faithfulness and Protection of Israel. His intervention with Balaam is a direct and proactive act of safeguarding His chosen people from external threats, fulfilling His promises to Abraham that those who bless Israel would be blessed, and those who curse them would be cursed (Genesis 12:3). Finally, the encounter subtly introduces the theme of Testing and Accountability, as God's question provides Balaam an immediate opportunity to be transparent and align his will with God's, foreshadowing Balaam's later moral compromises and the counsel he gave to cause Israel to sin, as seen in Numbers 31:16.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Numbers 22:9 is Rhetorical Question. God's query, "What men [are] these with thee?", is not a genuine request for information, as God is omniscient and fully aware of Balak's messengers and their mission. Instead, it serves to draw Balaam into a direct confrontation with divine knowledge, prompting him to articulate the situation and acknowledge God's awareness. This device immediately establishes God's authority and omniscience, setting the stage for His subsequent commands and highlighting the gravity of Balaam's predicament. Additionally, there is an element of Anthropomorphism in the phrase "God came unto Balaam," describing God's divine action in human terms of physical movement, making His presence and intervention more relatable and impactful for the human audience. The verse also functions as Foreshadowing, as God's initial question immediately signals His active involvement and foreshadows His direct intervention to prevent Balaam from cursing Israel, thereby protecting His covenant people.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 22:9 profoundly reveals the active, personal, and omniscient nature of God's sovereignty. God is not a distant, detached deity but one who intimately knows and actively intervenes in the affairs of humanity, even discerning hidden motives and private conversations. His intervention here demonstrates His unwavering commitment to His covenant with Israel, actively thwarting plans designed to harm His people. This passage underscores that God's knowledge is not passive but leads to purposeful action, ensuring His will is accomplished despite human opposition, manipulation, or the machinations of evil. It reminds us that God's watchful eye is always upon His creation, and His protective hand is always over those He calls His own, often working in unseen ways to safeguard them from spiritual and physical dangers.
REFLECTION AND APPLICATION
Numbers 22:9 offers profound insights for contemporary believers, reminding us that God is intimately aware of every detail of our lives, including the company we keep, the temptations we face, and the propositions that come our way. Just as God confronted Balaam with a rhetorical question, He often allows circumstances, the counsel of His Word, or the conviction of the Holy Spirit to prompt us to acknowledge His presence and purposes in our own decisions. This verse calls us to live with a profound awareness of God's omniscience, fostering a spirit of transparency, integrity, and accountability before Him in all our dealings. It encourages us to seek His counsel diligently, especially when faced with opportunities that promise worldly gain but might compromise our spiritual walk, our loyalty to Him, or our witness to others. Ultimately, it reassures us of God's active and protective care for His people, reminding us that He is always working, often in unseen ways, to guard and guide those who are His, ensuring that no weapon formed against us will ultimately prosper.
Questions for Reflection
FAQ
Why did God ask Balaam a question He already knew the answer to?
Answer: God's question, "What men [are] these with thee?", was not an inquiry born of ignorance but a rhetorical device employed for several critical functions. God is omniscient and already knew precisely who the men were and their purpose. The question immediately drew Balaam's attention to the divine presence, prompted him to articulate the situation himself, and powerfully demonstrated God's complete awareness of his circumstances. It served as a subtle yet potent test of Balaam's integrity and an implicit warning that God was fully cognizant of the proposition he had received. This divine interrogation set the stage for God's subsequent commands and underscored His sovereign control over the entire situation, ensuring the protection of His covenant people, Israel. It forced Balaam to acknowledge God's presence and knowledge, preparing him for the divine prohibition that would follow.
Was Balaam a true prophet of God or a pagan diviner?
Answer: Balaam's identity is complex and has been a subject of theological debate. He is explicitly described as a diviner (Numbers 22:7) and was known for his ability to bless or curse effectively (Numbers 22:6), suggesting a background rooted in pagan practices common in the ancient Near East. However, the narrative clearly states that the Lord, Yahweh, the covenant God of Israel, directly spoke to him (Numbers 22:9, Numbers 22:12, Numbers 22:20). This demonstrates God's universal sovereignty over all individuals, even those outside the covenant community, and His ability to use anyone for His divine purposes. While Balaam acknowledged Yahweh and received His word, his later actions reveal a heart motivated by greed (Numbers 22:21-35; 2 Peter 2:15) and a willingness to counsel Balak in a way that led Israel into sin (Numbers 31:16). Thus, Balaam was a diviner through whom God chose to speak His word, but his personal character and ultimate allegiance were deeply flawed, leading to his eventual downfall.
CHRIST-CENTERED FULFILLMENT
Numbers 22:9, with God's direct and omniscient intervention to protect His people from a curse, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The very God who "came unto Balaam" to thwart a human plot against Israel is the same God who, in the fullness of time, "came unto" humanity in the person of His Son, Jesus, embodying the divine initiative to save (John 1:1-3). Just as God's rhetorical question in Numbers 22:9 revealed His complete knowledge and sovereign control over all things, so too does Christ embody the divine omniscience, knowing the thoughts and intentions of all hearts, for "all things are naked and open unto the eyes of him with whom we have to do" (Hebrews 4:13). The protection of Israel from Balaam's intended curse powerfully foreshadows Christ's ultimate act of redemption, where He Himself became a curse for us on the cross, freeing us from the condemnation of the law and the power of sin (Galatians 3:13). The divine initiative seen in God "coming" to Balaam points forward to the Word becoming flesh and dwelling among us, initiating salvation not by human will or merit but by divine grace and sovereign purpose (John 1:14). Through Christ, God's protective sovereignty over His new covenant people, the Church, is eternally secured, as Jesus promises that the gates of Hades will not prevail against His church (Matthew 16:18), ensuring that no spiritual or physical curse can ultimately separate His redeemed from His unfailing love and eternal purpose (Romans 8:38-39).