Numbers 22:37
And he said to Balaam, "Did I not send you an urgent summons? Why did you not come to me? Am I really not able to richly reward you?"
So Balak said to Balaam
This phrase introduces us to Balak, the king of Moab, who is speaking to Balaam, a non-Israelite prophet. The historical context here is crucial. Balak, fearing the Israelites due to their recent victories, seeks Balaam's help to curse them. The Hebrew root for "said" (אָמַר, 'amar) often implies a declaration or command, indicating Balak's authoritative position. This encounter highlights the tension between divine will and human ambition, as Balak attempts to manipulate spiritual forces for his own ends.

Did I not send you an urgent summons?
Balak's question underscores his desperation and the urgency of his request. The Hebrew word for "urgent" (קָרָא, qara) can also mean "to call" or "to proclaim," suggesting a public and pressing appeal. This reflects Balak's fear and the perceived threat of the Israelites. Theologically, it illustrates the futility of opposing God's chosen people, as human urgency cannot override divine plans.

Why did you not come to me?
This phrase reveals Balak's frustration and confusion. The Hebrew root for "come" (בּוֹא, bo) is often used in the context of entering or arriving, indicating Balak's expectation of Balaam's compliance. Historically, this reflects the cultural norms of the time, where kings expected obedience from those they summoned. Spiritually, it highlights the tension between human authority and divine intervention, as Balaam's delay is due to God's instruction.

Am I really not able to reward you?
Balak's rhetorical question emphasizes his belief in the power of wealth and reward. The Hebrew word for "reward" (כָּבֵד, kabed) can also mean "to honor" or "to make heavy," implying substantial compensation. This reflects the ancient Near Eastern practice of using material wealth to secure loyalty and services. From a theological perspective, it underscores the contrast between earthly rewards and divine obedience, as Balaam's ultimate allegiance is to God's command, not human incentives.

Persons / Places / Events
1. Balak
The king of Moab who is fearful of the Israelites and seeks to hire Balaam to curse them.

2. Balaam
A non-Israelite prophet or diviner known for his ability to bless or curse, summoned by Balak.

3. Moab
The region ruled by Balak, located east of the Dead Sea, where the Israelites were encamped.

4. Israelites
The people of God, whose presence and victories cause fear among the Moabites.

5. Summons
The urgent call sent by Balak to Balaam, highlighting the desperation and fear of Balak.
Teaching Points
God's Sovereignty Over Human Plans
Despite Balak's intentions, God’s will prevails. We can trust that God’s plans for His people cannot be thwarted by human schemes.

The Danger of Greed and Compromise
Balaam’s account warns us about the dangers of greed and the temptation to compromise our integrity for material gain.

The Power of God’s Blessing
The Israelites were blessed by God, and no curse could stand against them. As believers, we are under God’s protection and blessing.

Responding to Fear with Faith
Balak’s fear led him to seek human solutions. In times of fear, we should turn to God and trust in His power and provision.

The Importance of Obedience
Balaam’s initial hesitation to go with Balak’s messengers shows the importance of seeking God’s direction and obeying His commands.
Bible Study Questions
1. How does Balak’s response to Balaam’s delay reveal his priorities and fears? How can we ensure our priorities align with God’s will?

2. In what ways does Balaam’s account serve as a warning against the love of money and compromise? How can we guard our hearts against these temptations?

3. How does the account of Balaam and Balak demonstrate God’s protection over His people? Can you think of a time when you experienced God’s protection in your life?

4. What can we learn from Balak’s fear-driven actions about the importance of seeking God’s guidance in times of uncertainty?

5. How does the New Testament reference to Balaam in 2 Peter 2:15-16 and Revelation 2:14 enhance our understanding of his character and actions? How can these insights help us in our spiritual walk today?
Connections to Other Scriptures
Deuteronomy 23:4-5
This passage recounts how Balaam was hired to curse Israel but God turned the curse into a blessing, showing God's protection over His people.

2 Peter 2:15-16
Peter references Balaam as an example of someone who loved the wages of wickedness, warning against false prophets.

Revelation 2:14
Balaam is mentioned in the context of leading others into sin, illustrating the danger of compromising with evil.
Balaam and Balak Meet At LastD. Young Numbers 22:36-38
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
Able, Balaam, Balak, Camest, Didn't, Diligently, Earnestly, Heart, Honor, Honour, Indeed, Promote, Really, Requesting, Reward, Summons, Surely, Truly, Unable, Urgent, Urgently, Wherefore
Dictionary of Bible Themes
Numbers 22:37

     8489   urgency
     8654   importunity, to people

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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