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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Numbers 22:15–21. His two-level outline is real structure in the source text, so it is rendered as structure.
We have here a second embassy sent to Balaam, to fetch him over to curse Israel. It were well for us if we were as earnest and constant in prosecuting a good work, notwithstanding disappointments, as Balak was in pursuing this ill design. The enemies of the church are restless and unwearied in their attempts against it; but he that sits in heaven laughs at them. Observe,
I.The temptation Balak laid before Balaam.
He contrived to make this assault more vigorous than the former. It is very probable that he sent double money in the hands of his messengers; but, besides that, now he tempted him with honours, laid a bait not only for his covetousness, but for his pride and ambition. How earnestly should we beg of God daily to mortify in us these two limbs of the old man! Those that know how to look with a holy contempt upon worldly wealth and preferment will find it not so hard a matter as most men do to keep a good conscience. See how artfully Balak managed the temptation.
1.The messengers he sent were more, and more honourable, Num 22:15. He sent to this conjurer with as great respect and deference to his quality as if he had been a sovereign prince, apprehending perhaps that Balaam had thought himself slighted in the fewness and meanness of the former messengers.
2.The request was very urgent. This powerful prince becomes a suitor to him: "Let nothing, I pray thee, hinder thee (Num 22:16), no, not God, nor conscience, nor any fear either of sin or shame." 3. The proffers were high: "I will promote thee to very great honour among the princes of Moab;" nay, he gives him a blank, and he shall write his own terms: I will do whatsoever thou sayest, that is, "I will give thee whatever thou desirest, and observe whatever thou orderest; thy word shall be a law to me," Num 22:17. Thus sinners stick at no pains, spare no cost, and care not how low they stoop, for the gratifying either of their luxury or of their malice; shall we then be stiff and strait-handed in our compliance with the laws of virtue? God forbid.
II.Balaam's seeming resistance of, but real yielding to, this temptation.
We may here discern in Balaam a struggle between his convictions and his corruptions.
1.His convictions charged him to adhere to the command of God, and he spoke their language, Num 22:18. Nor could any man have said better: "If Balak would give me his house full of silver and gold, and that is more than he can give or I can ask, I cannot go beyond the word of the Lord my God." See how honourably he speaks of God; he is Jehovah, my God. Note, Many call God theirs that are not his, not truly because not only his; they swear by the Lord, and by Malcham. See how respectfully he speaks of the word of God, as one resolved to stick to it, and in nothing to vary from it, and how slightly of the wealth of this world, as if gold and silver were nothing to him in comparison with the favour of God; and yet, at the same time, the searcher of hearts knew that he loved the wages of unrighteousness. Note, It is an easy thing for bad men to speak very good words, and with their mouth to make a show of piety. There is no judging of men by their words. God knows the heart.
2.His corruptions at the same time strongly inclined him to go contrary to the command. He seemed to refuse the temptation, Num 22:18. But even then he expressed no abhorrence of it, as Christ did when he had the kingdoms of the world offered him (Get thee hence Satan), and as Peter did when Simon Magus offered him money: Thy money perish with thee. But it appears (Num 22:19) that he had a strong inclination to accept the proffer; for he would further attend, to know what God would say to him, hoping that he might alter his mind and give him leave to go. This was a vile reflection upon God Almighty, as if he could change his mind, and now at last suffer those to be cursed whom he had pronounced blessed, and as if he would be brought to allow what he had already declared to be evil. Surely he thought God altogether such a one as himself. He had already been told what the will of God was, in which he ought to have acquiesced, and not to have desired a re-hearing of that cause which was already so plainly determined. Note, It is a very great affront to God, and a certain evidence of the dominion of corruption in the heart, to beg leave to sin.
III.The permission God gave him to go, Num 22:20.
God came to him, probably by an anger, and told him he might, if he pleased, go with Balak's messengers. So he gave him up to his own heart's lust. "Since thou hast such a mind to go, even go, yet know that the journey thou undertakest shall not be for thy honour; for, though thou hast leave to go, thou shalt not, as thou hopest, have leave to curse, for the word which I shall say unto thee, that thou shalt do." Note, God has wicked men in a chain; hitherto they shall come by his permission, but no further that he does permit them. Thus he makes the wrath of man to praise him, yet, at the same time, restrains the remainder of it. It was in anger that God said to Balaam, "Go with them," and we have reason to think that Balaam himself so understood it, for we do not find him pleading this allowance when God reproved him for going. Note, As God sometimes denies the prayers of his people in love, so sometimes he grants the desires of the wicked in wrath.
IV.His setting out in the journey, Num 22:21.
God gave him leave to go if the men called him, but he was so fond of the journey that we do not find he staid for their calling him, but he himself rose up in the morning, got every thing ready with all speed, and went with the princes of Moab, who were proud enough that they had carried their point. The apostle describes Balaam's sin here to be that he ran greedily into an error for reward, Jde 1:11. The love of money is the root of all evil.
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Summary
Numbers 22:20 marks a pivotal moment in the unfolding drama of Balaam, a renowned non-Israelite diviner, and his encounter with the God of Israel. This verse details God's conditional permission for Balaam to accompany the Moabite envoys sent by King Balak, who desperately sought to curse the advancing Israelites. Crucially, this divine allowance is immediately qualified by an absolute command: Balaam is strictly enjoined to speak only the words God Himself will provide, thereby asserting God's supreme sovereignty over human will, prophetic utterance, and the destiny of His chosen people.
Context
Literary Context
This verse is intricately woven into the broader narrative of Numbers 22-24, which chronicles the Balaam oracle cycle. Prior to this, King Balak of Moab, gripped by fear at the sight of the vast Israelite encampment, had dispatched esteemed messengers to Balaam, a celebrated diviner, with a lucrative offer to curse Israel. God had initially issued an unambiguous prohibition to Balaam, declaring, "Thou shalt not go with them; thou shalt not curse the people: for they are blessed" (Numbers 22:12). Undeterred, Balak sent a second, even more distinguished delegation with an enhanced offer of riches and honor. Balaam, perhaps swayed by the prospect of immense wealth, chose to re-inquire of God, despite the clarity of the initial command. Numbers 22:20 serves as God's seemingly nuanced, yet profoundly restrictive, response to this second inquiry. It sets the stage for the subsequent divine interventions, including the miraculous talking donkey (Numbers 22:28) and God's expressed anger at Balaam's journey (Numbers 22:22), all of which underscore God's unwavering control over Balaam's actions and words.
Historical & Cultural Context
The events of Numbers 22 occur as the Israelites are encamped on the plains of Moab, on the precipice of entering the Promised Land. Their formidable presence instilled deep apprehension among the surrounding nations, particularly Moab and Midian. In the ancient Near East, the practice of employing professional diviners or prophets to pronounce blessings or curses was a common and deeply held belief. It was widely thought that such pronouncements possessed genuine spiritual potency, capable of influencing the outcomes of battles and the destinies of nations. Balaam, though not an Israelite, was clearly recognized as a figure who could genuinely commune with and speak on behalf of a deity, even the God of Israel. Kings like Balak would spare no expense to secure such services, believing that a divine curse could debilitate an enemy more effectively than military might. This cultural backdrop highlights both the perceived power of Balaam and the desperate measures of Balak, while simultaneously emphasizing the unparalleled authority of the God of Israel, who transcends and ultimately controls all human magical practices and political machinations.
Key Themes
Numbers 22:20 contributes significantly to several foundational themes within the book of Numbers and the broader Pentateuch. Central among these is the theme of Divine Sovereignty and Control. Despite Balaam's apparent covetousness and Balak's persistent attempts to manipulate divine power, God maintains absolute control over the situation, demonstrating that His covenant plans for Israel cannot be thwarted by any human or spiritual opposition. The verse also illuminates the theme of Conditional Permission vs. Divine Pleasure. God's allowance for Balaam to proceed is not an endorsement of Balaam's heart or motives, but rather a strategic means for God to accomplish His own purposes, often in spite of human intentions. This distinction is crucial: God may permit a course of action that is not His ideal or pleasing will for an individual, often to test, teach, or reveal His greater power and faithfulness. Finally, the narrative explores the complexities of Obedience and Discerning God's Will. Balaam's actions reveal a profound tension between his personal desires and God's clear instructions. While God permits him to go, the subsequent events strongly suggest that Balaam's heart was not fully aligned with God's initial prohibition, even if his actions technically followed the letter of this conditional permission. This serves as a potent cautionary tale about the dangers of seeking loopholes or second-guessing God's initial, clear commands.
Exposition and Analysis
Key Word Analysis
This plural noun, though often translated as "God" (singular), refers to the supreme God of Israel, emphasizing His majesty, power, and authority. In this context, it highlights that the divine encounter with Balaam is not with a lesser deity or a mere spirit, but with the sovereign Lord who holds ultimate control over Balaam's actions and words. The use of this powerful term underscores the absolute nature of the command that follows.
This multifaceted term encompasses not only spoken words but also "matter," "thing," "affair," "command," or "decree." Here, it specifically refers to the divine utterance or instruction that God will impart to Balaam. The emphasis is on the divine origin, authority, and unalterable nature of the message. Balaam is to be a mere conduit, a mouthpiece, with no independent agency to modify or deviate from God's precise communication.
This verb signifies "to do," "to make," "to perform," or "to carry out." Its imperative use in the phrase "that shalt thou do" (literally, "that you shall do") conveys an absolute requirement of obedience. Balaam is not given an option; he is commanded to execute precisely what God dictates. This verb stresses the active, compulsory, and non-negotiable nature of Balaam's role as God's unwilling and constrained prophet.
Verse Breakdown
"And God came unto Balaam at night"
This opening phrase establishes the setting and the nature of the encounter as a direct, personal, and authoritative divine revelation. God frequently communicates with His prophets and servants during the night, often through dreams or visions, signifying a special and solemn impartation of His will. The nocturnal setting heightens the sense of divine mystery and the gravity of the message Balaam is about to receive.
"and said unto him, If the men come to call thee, rise up, [and] go with them;"
This clause presents God's conditional permission. The "If" clause acknowledges the persistent efforts of Balak's messengers and Balaam's own desire, perhaps covetous, to accompany them. While this might appear to be a reversal of the initial prohibition in Numbers 22:12, it is not an endorsement of Balaam's motives. Instead, it represents a divine allowance, possibly a test of Balaam's heart, or a strategic move by God to use Balaam's journey for His own sovereign purposes, despite Balaam's flawed intentions, thereby ensuring His ultimate plan for Israel.
"but yet the word which I shall say unto thee, that shalt thou do."
This is the critical, non-negotiable condition that profoundly circumscribes the preceding permission. The strong conjunction "but yet" (Hebrew: אֶפֶס, ʼak) emphatically highlights the absolute limitation placed upon Balaam. He is granted permission to go, but his actions and, more significantly, his prophetic utterances are entirely dictated by God. This clause effectively strips Balaam of any independent agency in the matter of blessing or cursing Israel, establishing God's ultimate control over the prophetic word and guaranteeing the protection and blessing of His covenant people.
Literary Devices
The verse employs several powerful literary devices that amplify its theological message. A prominent device is the Conditional Clause ("If the men come... go with them"), which sets up a specific scenario and its permitted outcome. This is immediately followed by a striking Contrast or Antithesis, sharply juxtaposing the granted freedom of movement ("go with them") with the absolute restriction on speech and action ("but yet the word which I shall say unto thee, that shalt thou do"). This stark contrast effectively underscores God's absolute sovereignty and Balaam's severely limited agency. Furthermore, the verse functions as a form of Foreshadowing, subtly indicating that despite Balak's intentions and Balaam's initial desires, no curse will ultimately be uttered against Israel, as Balaam is bound by God's unalterable word. There is also a profound element of Irony in God using a pagan diviner, who typically operates independently and for personal gain, as a mere puppet to declare His divine will and protect His people, thereby turning the very instrument intended for harm into one of blessing.
Theological and Thematic Connections
Numbers 22:20 profoundly illustrates the unwavering sovereignty of God, demonstrating that His divine will cannot be thwarted by human machinations or even the flawed obedience of His instruments. God's conditional permission to Balaam, coupled with the absolute mandate to speak only His words, reveals a God who is not reactive but supremely in control, capable of using even the covetous desires of a non-Israelite diviner to advance His redemptive purposes for His covenant people. This passage underscores the critical theological distinction between God's permissive will (what He allows) and His perfect will (what He desires), a distinction often blurred by human presumption. Balaam's journey, though permitted, was not pleasing to God, yet God used it to showcase His power and faithfulness to His promises.
Reflection and Application
Numbers 22:20 offers profound lessons for believers today, primarily concerning the nature of God's will and the call to genuine, wholehearted obedience. We are challenged to diligently learn to distinguish between God's permissive will and His perfect, pleasing, and ideal will for our lives. Sometimes, in His unfathomable sovereignty, God may allow us to pursue a path that is not His best for us, perhaps to test the true inclination of our hearts, to teach us a vital lesson through experience, or to demonstrate His power and faithfulness even through our flawed choices. True spiritual wisdom lies not in finding loopholes in God's commands or in persistently pushing for a "yes" when God's heart has already communicated a "no," but rather in prayerfully seeking and humbly submitting to His perfect will, even when it contradicts our personal desires or external pressures. Like Balaam, we are called to speak and act according to what God has clearly revealed in His Word, not according to personal gain, popular opinion, or the insistent demands of others. Our ultimate authority and guide must always be God's unchanging Word, recognizing that His sovereign purposes will prevail, regardless of our intentions or the opposition we face.
Questions for Reflection
FAQ
Why did God seemingly change His mind and allow Balaam to go after initially forbidding it?
God did not "change His mind" in the human sense of indecision or regret. His initial, unequivocal "no" in Numbers 22:12 represented His perfect will and desire for Balaam. However, Balaam's persistence, likely fueled by the allure of Balak's increasingly generous offers, led him to re-inquire. In response to Balaam's persistent desire, God granted a conditional permission in Numbers 22:20. This was not an endorsement of Balaam's covetous heart, but rather a strategic move by God to demonstrate His absolute sovereignty. God allowed Balaam to go so that He could use him as an unwilling instrument to declare blessings upon Israel, thereby preventing any curses and showcasing His power over all human and spiritual forces. It was a test for Balaam and a means for God to fulfill His own purposes, despite Balaam's flawed motives.
Was Balaam a true prophet of God, or merely a pagan diviner?
Balaam was a complex and paradoxical figure who operated within the ancient Near Eastern tradition of diviners, yet he undeniably had genuine encounters with and received direct revelation from the God of Israel. He was recognized by others, including Balak, for his ability to bless and curse effectively, and God indeed spoke to him and used him as a mouthpiece to deliver divine oracles. However, Balaam's heart was ultimately not fully devoted to God. He was primarily motivated by greed and personal gain, as evidenced by his willingness to re-inquire of God and his later wicked counsel to Balak to tempt Israel into sin through idolatry and immorality (Numbers 31:16). The New Testament unequivocally condemns Balaam for his "error" and "madness" (2 Peter 2:15-16) and his "way" (Jude 1:11), indicating that while he possessed the gift of hearing from God, his character and ultimate allegiance were profoundly compromised. He was a prophet in the sense that he delivered God's messages, but not a faithful servant of God.
Christ-Centered Fulfillment
The narrative of Balaam, particularly God's absolute control over his words in Numbers 22:20, powerfully foreshadows the perfect and ultimate Word of God, Jesus Christ. Just as Balaam was constrained to speak only what God commanded, Jesus, the incarnate Word, perfectly embodied and spoke the will of the Father, declaring, "I do nothing on my own authority, but speak just as the Father taught me" (John 8:28). Unlike Balaam, who sought personal gain and ultimately succumbed to wickedness, Christ perfectly fulfilled God's will, even to the point of sacrificial death on the cross. The turning of Balak's intended curses into divine blessings for Israel through Balaam's constrained prophecies finds its ultimate fulfillment in Christ, who became a curse for us on the cross (Galatians 3:13) so that we might receive the blessing of Abraham and the promise of the Spirit. He took upon Himself the ultimate curse of sin, transforming it into eternal blessing and redemption for all who believe. Balaam's failure to truly obey and his eventual demise highlight humanity's desperate need for a perfect mediator and Shepherd, a role perfectly fulfilled by Jesus, who infallibly protects His flock from all evil and leads them into abundant and eternal life, unlike Balaam who sought to exploit them for personal gain.