Numbers 22:20
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
The phrase "that night" situates the narrative in a specific temporal context, emphasizing the immediacy and urgency of the divine communication. In the Hebrew text, the word for "night" is "לַיְלָה" (laylah), which often symbolizes a time of mystery and divine revelation in the Bible. Throughout Scripture, God frequently communicates with His people during the night, as seen in the dreams of Jacob and Joseph. This setting underscores the solemnity and significance of the message Balaam is about to receive.

God came to Balaam
The phrase "God came to Balaam" indicates a direct and personal encounter between the divine and the human. The Hebrew verb "בּוֹא" (bo) means "to come" or "to enter," suggesting an intentional approach by God. This divine initiative highlights God's sovereignty and His active role in guiding the events of history. Balaam, though a pagan prophet, is not beyond God's reach, illustrating the universal scope of God's authority and His ability to use even unlikely individuals to fulfill His purposes.

and said
The phrase "and said" introduces the divine message, emphasizing the importance of God's spoken word. In the Hebrew text, the verb "אָמַר" (amar) is used, which is a common term for speaking or declaring. This underscores the power and authority of God's word, which is central to the biblical narrative. God's communication is clear and purposeful, guiding Balaam's actions and ensuring that His will is accomplished.

Since these men have come to summon you
The phrase "Since these men have come to summon you" acknowledges the presence and intent of the Moabite messengers. The Hebrew word for "summon" is "קָרָא" (qara), which means "to call" or "to invite." This highlights the human initiative in seeking Balaam's services, reflecting the political and spiritual dynamics at play. The Moabites' desire to curse Israel reveals their fear and recognition of Israel's divine favor, setting the stage for God's intervention.

go with them
The instruction "go with them" marks a pivotal moment in the narrative. The Hebrew verb "הָלַךְ" (halak) means "to walk" or "to go," indicating movement and obedience. God's permission for Balaam to accompany the men suggests a test of Balaam's character and intentions. It also demonstrates God's willingness to work within human choices while ultimately directing the outcome according to His divine plan.

but only do what I tell you
The phrase "but only do what I tell you" serves as a divine mandate, emphasizing the necessity of obedience to God's word. The Hebrew construction here underscores exclusivity and restriction, highlighting the importance of Balaam's adherence to God's instructions. This command reflects a recurring biblical theme: the supremacy of God's will over human plans. It serves as a reminder that true wisdom and success come from aligning one's actions with God's revealed word, a principle that resonates throughout Scripture and remains relevant for believers today.

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 who communicates with Balaam, demonstrating His sovereignty over all nations and peoples.

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

4. Moab
The 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 Lord
Though 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 Sovereignty
God 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 Word
Balaam 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 Compromise
Balaam's willingness to entertain Balak's request shows the peril of compromising one's integrity for personal gain.

God's Protection Over His People
Despite Balak's intentions, God ensures that His people are protected and blessed, reminding us of His faithfulness.

The Role of Divine Guidance
Balaam'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 12:3
God'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 23:4-5
This passage recounts how God turned Balaam's intended curse into a blessing for Israel, highlighting God's protective power over His people.

2 Peter 2:15
Balaam 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 VisitD. Young Numbers 22:15-21
A Rotting ConscienceH. W. Beecher.Numbers 22:15-35
BalaamC. Kingsley, M. A.Numbers 22:15-35
Balaam Rebuked, But not CheckedT. T. Munger.Numbers 22:15-35
Balaam Stopped by an AngelJ. Parker, D. D.Numbers 22:15-35
Balaam the Man of Double MindC. Ness.Numbers 22:15-35
Balaam, an Instance of Moral PerversionW. M. Taylor, D. D.Numbers 22:15-35
Balaam; Or, Spiritual Influence, Human and DivineHomilistNumbers 22:15-35
Balaam's AssW. Jones.Numbers 22:15-35
Balaam's Ass, or Cruelty RebukedJ. W. Hardman, LL. D.Numbers 22:15-35
Balaam's I have SinnedJames Vaughan, M. A.Numbers 22:15-35
Balaam's ProtestW. Roberts.Numbers 22:15-35
Balaam's VisionJ. P. Smith, LL. D.Numbers 22:15-35
Balak's Second Application to BalaamW. Jones.Numbers 22:15-35
Dallying with TemptationT. T. Munger.Numbers 22:15-35
God Answers Men as They WishIsaac Williams, B. D.Numbers 22:15-35
God Permits Balaam to Go, and Yet is AngryF. D. Maurice, M. A.Numbers 22:15-35
God Withstanding SinnersJ. J. Van Oosterzee, D. D.Numbers 22:15-35
God's Opposition to BalaamHenry, MatthewNumbers 22:15-35
Gold an Ignoble Motive for ServiceC. Kingsley.Numbers 22:15-35
No Contradiction Between God's Two Answers to BalaamT. T. Manger.Numbers 22:15-35
No Without Any Yes in ItS. S. ChronicleNumbers 22:15-35
Obedience Without Love, as Instanced in the Character OfJ. H. Newman, D. D.Numbers 22:15-35
Obstacles to VisionJ. Halsey.Numbers 22:15-35
Obstructive ProvidencesT. G. Horton.Numbers 22:15-35
On Tampering with ConscienceA. Jessopp, M. A.Numbers 22:15-35
Parallels to the Case of BalaamAmerican S. S. TimesNumbers 22:15-35
Perversion as Shown in the Character of BalaamF. W. Robertson, M. A.Numbers 22:15-35
Restraints from SinD. G. Watt, M. A.Numbers 22:15-35
Sin PerverseBp. Babington.Numbers 22:15-35
Something Wrong with ConscienceChristian AgeNumbers 22:15-35
The Cause of God's Anger with BalaamS. Cox, D. D.Numbers 22:15-35
The Character of BalaamG. Wagner.Numbers 22:15-35
The Divine Permission of Self-WillS. Cox, D. D.Numbers 22:15-35
The Opposition of God's AngelW. Roberts.Numbers 22:15-35
The Talking Ass, and What it Taught BalaamS. Cox, D. D.Numbers 22:15-35
The Way of the PerverseT. De Witt Talmage.Numbers 22:15-35
Trifling with ConscienceJ. E. C. Welldon, M. A.Numbers 22:15-35
Withstanding TemptationJuvenile Templar.Numbers 22:15-35
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, Bid, Perform, Rise, Speak, Summon, Yet
Dictionary 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 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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