That night God came to Balaam and said, "Since these men have come to summon you, get up and go with them, but you must only do what I tell you." That night God came to Balaam and said,This phrase indicates divine intervention and communication. In the biblical narrative, God often communicates through dreams or visions at night, as seen with figures like Jacob ( Genesis 28:12) and Joseph ( Genesis 37:5). Balaam, though a non-Israelite prophet, receives a direct message from God, highlighting God's sovereignty over all nations and peoples. This encounter underscores the theme of God's control over events and His ability to use even those outside the covenant community for His purposes. Since these men have come to summon you, The men referred to are the emissaries of Balak, king of Moab, who sought Balaam's services to curse the Israelites. This reflects the historical context of the Israelites' journey to the Promised Land and the fear they instilled in surrounding nations. The Moabites, descendants of Lot (Genesis 19:37), were historically related to Israel but often in conflict with them. The summoning of Balaam, a renowned seer, indicates the seriousness of Balak's intent and the perceived threat of Israel. get up and go with them, God permits Balaam to accompany the Moabite officials, which may seem contradictory to His earlier command not to go (Numbers 22:12). This reflects a biblical theme where God allows human free will to operate within His sovereign plan. It also sets the stage for the unfolding narrative where Balaam's intentions and God's ultimate purpose will be revealed. The command to "get up" signifies readiness and obedience, a common biblical motif when God calls individuals to action. but you must only do what I tell you. This condition emphasizes God's control over the situation and Balaam's role as a mouthpiece for divine will. It foreshadows the events where Balaam, despite his own inclinations, can only pronounce blessings over Israel (Numbers 23-24). This directive highlights the biblical principle that true prophecy is not subject to human manipulation but is a revelation of God's will. It also prefigures the New Testament understanding of Jesus as the ultimate prophet who speaks only what the Father commands (John 12:49-50). 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. God (Yahweh)The one true God who communicates with Balaam, demonstrating His sovereignty over all nations and peoples. 3. BalakThe king of Moab who fears the Israelites and seeks Balaam's help to curse them. 4. MoabThe region ruled by Balak, located east of the Dead Sea, where the Israelites camped during their journey to the Promised Land. 5. The Angel of the LordThough not directly mentioned in verse 20, the Angel plays a significant role in the subsequent account, representing God's presence and authority. Teaching Points God's SovereigntyGod is in control of all situations, even when His people are unaware. He can use anyone, even a pagan prophet, to accomplish His purposes. Obedience to God's WordBalaam is instructed to do only what God tells him. This emphasizes the importance of adhering strictly to God's commands in our lives. The Danger of CompromiseBalaam's willingness to entertain Balak's request shows the peril of compromising one's integrity for personal gain. God's Protection Over His PeopleDespite Balak's intentions, God ensures that His people are protected and blessed, reminding us of His faithfulness. The Role of Divine GuidanceBalaam's account illustrates the necessity of seeking and following divine guidance in decision-making. Bible Study Questions 1. How does Balaam's interaction with God in Numbers 22:20 demonstrate God's control over the situation? Reflect on a time when you saw God's sovereignty in your life. 2. In what ways does Balaam's account warn us about the dangers of greed and compromise? How can we guard against these in our own lives? 3. How does the instruction to "do only what I tell you" apply to our daily walk with God? What are some practical ways to ensure we are following God's commands? 4. Consider the connection between Numbers 22:20 and Genesis 12:3. How does this reinforce the idea of God's protection and blessing over His people? 5. Reflect on a situation where you had to choose between following God's guidance and pursuing personal gain. What did you learn from that experience, and how can it inform your future decisions? 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, is relevant here as Balaam is asked to curse Israel. Deuteronomy 23:4-5This passage recounts how God turned Balaam's intended curse into a blessing for Israel, highlighting God's protective power over His people. 2 Peter 2:15Balaam is mentioned in the New Testament as an example of someone who loved the wages of wickedness, providing a moral lesson on the dangers of greed. 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 Balaam, Bid, Perform, Rise, Speak, Summon, YetDictionary of Bible Themes Numbers 22:18-19 1421 oracles 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 22:20 NIVNumbers 22:20 NLTNumbers 22:20 ESVNumbers 22:20 NASBNumbers 22:20 KJV
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