Numbers 22:38
"See, I have come to you," Balaam replied, "but can I say just anything? I must speak only the word that God puts in my mouth."
I have come to you now
This phrase marks the arrival of Balaam to Balak, the king of Moab. In the Hebrew context, the word "come" (בּוֹא, bo) signifies not just physical arrival but also a sense of purpose and mission. Balaam's journey was not merely a travel from one place to another; it was a divinely orchestrated event. Historically, this meeting is significant as it sets the stage for the unfolding of God's will through Balaam, despite Balak's intentions. The phrase underscores the inevitability of God's plans, as Balaam's presence is a direct result of divine intervention.

but can I say just anything?
This rhetorical question highlights Balaam's awareness of his limitations. The Hebrew root for "say" (אָמַר, amar) implies speaking with authority or intention. Balaam acknowledges that his words are not his own to command. This reflects a broader biblical principle that true prophecy is not subject to human will but is an expression of divine revelation. The historical context here is crucial; Balaam, a renowned seer, recognizes that his abilities are subordinate to God's sovereignty.

I must speak only what God puts in my mouth
This declaration is central to understanding Balaam's role as a prophet. The Hebrew word for "speak" (דָּבַר, dabar) often conveys the idea of declaring or proclaiming. Balaam's statement is a testament to his submission to God's authority. The phrase "what God puts in my mouth" emphasizes the divine origin of true prophecy. In the scriptural context, this aligns with the broader biblical narrative that God's word is powerful and accomplishes His purposes (Isaiah 55:11). Balaam's acknowledgment serves as a reminder of the importance of fidelity to God's word, a principle that resonates throughout the Bible.

Persons / Places / Events
1. Balaam
A non-Israelite prophet known for his ability to bless and curse. He is summoned by Balak to curse Israel.

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

3. Moab
The region ruled by Balak, located east of the Dead Sea, where the Israelites camped during their journey to the Promised Land.

4. God's Command
God instructs Balaam to only speak the words He gives him, emphasizing divine control over human intentions.

5. The Journey
Balaam's journey to meet Balak is marked by divine intervention, including the famous incident with Balaam's donkey.
Teaching Points
Divine Sovereignty Over Human Speech
God has ultimate authority over what we say and do. Like Balaam, we must be willing to submit our words and actions to His will.

The Danger of Compromise
Balaam's account warns against the temptation to compromise God's commands for personal gain or favor with others.

Obedience to God's Word
True obedience involves speaking and acting according to God's instructions, even when it contradicts our desires or the expectations of others.

The Power of God's Word
God's word is powerful and effective, and when spoken through His chosen vessels, it accomplishes His purposes.

Faithfulness in Adversity
Balaam's journey illustrates the importance of remaining faithful to God's word, even when faced with pressure or opposition.
Bible Study Questions
1. How does Balaam's response to Balak in Numbers 22:38 demonstrate the importance of speaking only what God commands? Reflect on a time when you had to choose between speaking your mind and speaking God's truth.

2. In what ways does Balaam's account warn us about the dangers of seeking personal gain over obedience to God? How can we guard against this in our own lives?

3. How does the concept of divine sovereignty over human speech, as seen in Balaam's account, relate to the New Testament teachings on the Holy Spirit's role in guiding our words?

4. Consider the pressures Balaam faced from Balak. How can we apply Balaam's example of obedience to God's word in situations where we face pressure to conform to worldly standards?

5. Reflect on a situation where you felt compelled to speak God's truth despite opposition. How did you rely on God's strength and guidance, and what was the outcome?
Connections to Other Scriptures
Deuteronomy 18:18-19
This passage speaks of God raising a prophet who will speak His words, similar to how Balaam is instructed to speak only what God commands.

2 Peter 2:15-16
Peter references Balaam's account, highlighting the danger of loving the wages of wickedness over obedience to God.

Proverbs 16:1
This verse underscores the theme that while humans plan their course, it is the Lord who establishes their steps, akin to Balaam's experience.

Matthew 10:19-20
Jesus tells His disciples that the Spirit of God will speak through them, paralleling Balaam's reliance on God's words.
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, Anything, Balaam, Balak, Behold, Mouth, Power, Puts, Putteth, Replied, Setteth, Speak
Dictionary of Bible Themes
Numbers 22:38

     1421   oracles
     5167   mouth
     7774   prophets, false

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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