So in the morning Balaam got up, saddled his donkey, and went with the princes of Moab. So in the morningThe phrase "in the morning" often signifies a time of new beginnings or fresh starts in the Bible. In Hebrew culture, the morning was a time for action and decision-making. Here, it marks the commencement of Balaam's journey, a pivotal moment that sets the stage for the unfolding narrative. The morning can symbolize clarity and purpose, yet in Balaam's case, it also foreshadows the spiritual blindness and moral ambiguity that will characterize his actions. Balaam got up Balaam's rising indicates readiness and willingness to proceed with the task at hand. The Hebrew root for "got up" (קוּם, qum) often implies establishing or confirming one's intentions. Balaam's actions reflect a conscious decision to follow the path laid before him, despite the divine warnings he had received. This highlights the tension between human free will and divine sovereignty, a recurring theme in Scripture. saddled his donkey The act of saddling the donkey is a practical preparation for travel, but it also carries symbolic weight. In ancient Near Eastern culture, donkeys were common beasts of burden, representing humility and service. Balaam's choice to saddle his donkey himself, rather than having a servant do it, might suggest a personal investment in the journey. However, it also foreshadows the irony of the narrative, where the donkey will become a vehicle of divine intervention and revelation. and went with the princes of Moab Balaam's decision to accompany the princes of Moab signifies his alignment with their mission, despite the moral and spiritual implications. The Moabites, descendants of Lot, were often in conflict with Israel, and their princes represent worldly power and influence. Balaam's association with them underscores the allure of earthly rewards and the danger of compromising one's spiritual integrity for material gain. This phrase serves as a cautionary reminder of the importance of discerning God's will over human ambition. Persons / Places / Events 1. BalaamA non-Israelite prophet or diviner who is approached by Balak, the king of Moab, to curse the Israelites. Balaam is known for his interactions with God and his eventual blessing of Israel instead of cursing them. 2. The Princes of MoabRepresentatives sent by Balak, the king of Moab, to persuade Balaam to curse the Israelites. They symbolize the worldly pressures and temptations that can lead one away from God's will. 3. MoabA region east of the Dead Sea, inhabited by the Moabites. Moab is often depicted in the Bible as an adversary of Israel, representing opposition to God's people. 4. The DonkeyBalaam's donkey plays a significant role in the subsequent account, where it becomes an instrument of God's intervention, highlighting God's control over all creation. 5. BalakThe king of Moab who fears the Israelites and seeks to use Balaam's prophetic abilities to curse them. Balak represents the fear and opposition that the world often has towards God's plans and people. Teaching Points Obedience to God Over Worldly PressureBalaam's initial decision to go with the princes of Moab, despite God's clear instructions, serves as a reminder to prioritize obedience to God over succumbing to worldly pressures and temptations. The Danger of CompromiseBalaam's journey with the Moabite princes illustrates the danger of compromising one's faith and values for personal gain or acceptance. Believers are called to stand firm in their convictions. God's Sovereignty and InterventionThe account that follows Balaam's journey highlights God's sovereignty and His ability to intervene in unexpected ways. Trusting in God's plan, even when it seems contrary to human logic, is essential. The Power of InfluenceBalaam's account serves as a cautionary tale about the power of influence. As believers, we must be mindful of how our actions and decisions can impact others, either leading them towards or away from God. Bible Study Questions 1. What can we learn from Balaam's initial decision to go with the princes of Moab, and how does it apply to our own decision-making processes today? 2. How does the account of Balaam and the princes of Moab illustrate the tension between worldly desires and spiritual obedience? 3. In what ways does God's intervention in Balaam's journey demonstrate His sovereignty, and how can this encourage us in our own faith journeys? 4. How can the account of Balaam serve as a warning against the dangers of compromise in our spiritual lives? 5. Reflect on a time when you faced pressure to act against your faith. How did you respond, and what biblical principles can guide you in similar situations in the future? Connections to Other Scriptures Genesis 12:3God's promise to Abraham that those who bless Israel will be blessed, and those who curse Israel will be cursed. This connection underscores the futility of Balak's request to curse Israel. 2 Peter 2:15Peter references Balaam as an example of someone who loved the wages of wickedness, highlighting the danger of pursuing personal gain over God's will. Revelation 2:14Balaam is mentioned in the context of leading others into sin, illustrating the broader impact of his actions and decisions. 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 Ass, Balaam, Chiefs, Donkey, Got, Leaders, Making, Moab, Morning, Princes, Ready, Riseth, Rose, Saddled, SaddlethDictionary of Bible Themes Numbers 22:21 4954 morning Numbers 22:21-23 1305 God, activity of 5572 sword Numbers 22:21-35 4111 angels, servants 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 22:21 NIVNumbers 22:21 NLTNumbers 22:21 ESVNumbers 22:21 NASBNumbers 22:21 KJV
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