Daily Devotion | Numbers 22:1–20 | 2026 May 28

Title: Daily Devotion | Numbers 22:1–20 | 2026 May 28

Scripture: Numbers 22:1–20 (ESV, reference only)

Date: 2026 May 28

Speaker: Rev. John Chen

Transcribed, translated & edited by: Joseph Wang (Yufan)

All right, peace to all dear brothers and sisters. We thank God for His grace. We have come to a new day to study the daily devotion. The passage we are studying today is Numbers chapter 22, verses 1 through 20. Let us pray. Lord, we thank You. We thank You that You are willing to show us such kindness and mercy, and to lead us, through this passage, to know Your will better and also to obey Your will. In the name of Christ, amen.

All right, yesterday we spoke about the second generation of the Israelites. There were two events concerning them. One was the event of receiving water. This matter of their receiving water opened up a new pattern, showing that they had begun to obey the will of God. They did not complain. This was the first time that they received water without complaining. Then there was their victory in battle. We may put it this way: after the incident of the bronze serpent, the spirituality of the Israelites experienced a great revival. From verse 10 of chapter 21 to the end of chapter 21, they experienced receiving water, and they experienced victory. Victory in battle, in fact, was a reward for Israel’s obedience to the law. We need to have this awareness. Do not think as though warfare was just fought casually. On the contrary, if the battle went smoothly, that indicated that they had obeyed the law of God.

This passage is stated in Leviticus 26:7: “You shall chase your enemies, and they shall fall before you by the sword.” Five of you shall chase a hundred, and a hundred of you shall chase ten thousand, and your enemies shall fall before you by the sword. When we were studying Leviticus, we mentioned this matter: the Israelites’ victory in warfare came because they obeyed the law. For Leviticus 26:3 says, if you walk in My statutes and observe My commandments, then I will give you such and such blessings. This is the blessing in Leviticus after their obedience to the law. So now, when we see the Israelites gaining victory in battle, we must have a concept in mind: this shows that they were already obeying the law. Therefore, the incident of the bronze serpent became a turning point. The spiritual life of the Israelites grew. Of course, afterward they would very quickly fall again. But in any case, in these two events in chapter 21, it shows that the second generation of the Israelites, in the wilderness, had begun to obey God’s statutes and ordinances, and had begun to learn something of victory.

So from this angle, we should not have a very vague and sweeping idea, as though the Israelites in the wilderness were all failures. Many times we do have this kind of vague idea. Of course, in the wilderness the Israelites had many failures. But in the wilderness the Israelites also had many victories. This is what I want to remind everyone of. For example, the first generation of the Israelites, when they offered for the tabernacle and built the tabernacle, were very victorious. You must remember this. Yes, where there should be praise, there must be praise. You cannot always talk only about the bad things.

The second generation of the Israelites, after the incident of the bronze serpent, also experienced victory. So the wilderness is a place with weakness and with victory. It is not entirely a place of complaining. Do not have this kind of one-sided concept. Therefore, when we read the Bible, we must read carefully. In the wilderness, the Israelites also had victories. Whether it was the first generation of the Israelites or the second generation of the Israelites, they both had victories. Of course, their failures were very shocking, so they leave a very deep impression on us. But that does not mean they had no victories. I think this is a point that we especially need to remember. Otherwise, when we read the Bible, our reading becomes very rough, and we end up with some very stereotyped ideas.

All right, when we come to chapter 22, another matter comes up, namely, the matter of Balaam. The matter of Balaam begins first with Balak the son of Zippor, king of Moab. We have said before that Moab and Ammon were the descendants of Lot. Therefore, Israel had not been commanded to destroy the Moabites. In fact, there was no such intention. But Balak the son of Zippor, king of Moab, saw that the Israelites were so strong, and he became very nervous. Actually, he was nervous for no reason. There was absolutely no intention to attack him. But because he became anxious for no reason, this brought out so many things afterward.

Chapter 22, verse 1 says that the people of Israel set out and camped in the plains of Moab beyond the Jordan at Jericho. This means they were about to enter Jericho. They were about to enter Canaan. That was the pace of the narrative. So they really did not have any other plan regarding Moab. As for Sihon king of the Amorites and Og king of Bashan, those two men resisted them. Besides, they were not descendants of Lot. So, along the way, Israel destroyed them. They were also very arrogant, so it was just the right occasion for Israel to practice, and Israel destroyed them. But this matter frightened Balak the son of Zippor terribly. When he saw that Israel was so strong, he became afraid and thought they were going to attack him. Actually, Israel had no such intention.

So, in fact, verse 3 says that Moab was in great dread of the people, because they were many, and Moab was overcome with fear of the people of Israel. He then spoke to the elders of Midian and said these words. The Israelites had no intention of attacking him, but Balak obviously wanted to protect himself. He wanted self-preservation. So he sent messengers to Pethor, which was by the River, to Balaam the son of Beor, in Balaam’s native land, to call Balaam. Where exactly this place was, there are two views. One view is that the place Balaam was in was more than six hundred kilometers away from the land of Moab. A round trip would be more than a thousand kilometers. This is one explanation.

The second explanation is that this man was in the land of Ammon, and that “native land” may be translated as Ammon, in Ammon. There are only these two explanations. One is that it was far away by the River, and “the River” means the area of the Euphrates River, six or seven hundred kilometers away. I think the possibility is not very great. Why? Because sometimes place names are not necessarily that precise. So I think the rendering in the New Chinese Version, which says that Balaam the son of Beor was in his native land, that is, in Ammon, may be more reasonable, because it was nearby. It should not have been too far away. Just think about it: if it were more than six hundred kilometers away, a round trip would be more than a thousand kilometers, going back and forth. In terms of time, that would not quite fit. So sometimes these place names, especially ancient place names, are not that precise. Even when we look at maps, they are not necessarily one hundred percent accurate. So everyone should pay attention to this. Here, then, the New Chinese Version renders it as Balaam’s native land, the land of the Ammonites, and they brought Balaam from there. After they brought him, they began to speak to Balaam.

In verses 5 to 6, in the description concerning Balaam, there is something rather strange. Here the reason is stated very clearly. Balak says, this people is stronger than I. So please come and do what for me? Curse them for me, so that we may be able to defeat them and drive them out. For we know that the one whom you bless is blessed, and the one whom you curse is cursed. Here, we certainly need to spend a little time speaking about Balaam’s relationship with God. Why? Because later it becomes quite obvious that Balaam could speak with God. Then how exactly did Balaam gain this reputation—that whoever he blessed would be blessed, and whoever he cursed would be cursed? This is not very clear. It is not very clear.

Because this statement concerning Balaam is completely different from the promise God gave to Abraham in Genesis 12. Genesis 12:3 says this: “I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.” So in Genesis 12, when God called Abraham, the idea was that Abraham would become a touchstone. Those who blessed him would be blessed, and those who cursed him would be cursed, and all the nations would be blessed through Abraham. This was given to Abraham. This was a command, or promise, that God gave to Abraham. So Abraham became a touchstone, in relation to those who blessed him and those who cursed him.

But now, in Numbers 22, it is reversed. Balaam’s function seems to be that he has become the acting subject: whoever he blesses is blessed, and whoever he curses is cursed. So here, I think there is one point we may understand in this way: regarding Balaam’s relationship with God, Balaam was certainly a false prophet. This is certain. But sometimes God also uses these false prophets to accomplish His purpose. Before these false prophets are rejected by God, or before they violate God’s law, their evil things are not very obvious.

I think that among Israel, false prophets would also continually arise. Later, in the New Testament, there were also many false prophets who arose. At the beginning, these false prophets were mixed in among the true prophets, right? For example, people like this in the church: false prophets arise later. At the beginning, they may still appear very godly and very earnest, and they may look like true believers. But later, little by little, they reveal themselves. Balaam is very typical of this. In the New Testament it is stated very clearly: it was for money, for gain. He could sell out the faith for the sake of profit. But at the beginning, these false prophets are not very easy to see through. Of course God knows, but sometimes God uses these false prophets. Of course, God is holy. Perhaps the reason Balaam obtained this reputation was that, at the beginning, he may have acted in a relatively righteous way. This is our conjecture. So when he blessed someone, that person was blessed; when he cursed someone, that person was cursed. At that time it was still according to God’s will. But it is very clear that he was an evil person. So this is what we are saying about false prophets and true prophets, and the relationship between God and them. It is this kind of relationship.

So these false prophets, at the beginning, may also have a certain kind of ability. At the beginning they may also appear as though they understand God’s will rather well. It is like some people in the church: at the beginning they all seem to be following God, following after God, and only slowly, gradually, are they revealed. Then what exactly was Balaam’s relationship with God? I have not really seen commentaries discuss this very much. But I think, in any case, God was able to appear to him. God was able to speak with him. That probably indicates that Balaam may also have been trying hard to make himself into a godly person. For now, let us understand it this way.

All right, the elders of Moab and Midian—that is, Moab and Midian were together. These two peoples were together, because earlier, in verse 4, it speaks to the elders of Midian, and here in verse 7 it says the elders of Moab and the elders of Midian. So these two peoples were together, becoming part of the kingdom of Moab. They came to Balaam. They spoke these words to Balaam. Balaam then said, all right, since you are staying here for the night, I will bring back word to you as the LORD speaks to me. At this point, we cannot yet see any problem with Balaam. God came to Balaam and said, “Who are these men with you?” Balaam said, this is Balak the son of Zippor, king of Moab. Balak said that the people who came out of Egypt, I should curse them and drive them away. God then said to Balaam, “You shall not go with them. You shall not curse the people, for they are blessed.” In this interaction, Balaam’s relationship with God still seems fairly good. He listens to God’s word. Balaam rose in the morning and said, you go back. I cannot go with you. This matter was relatively clear.

In verse 15, the story begins to take a turn. Balak again sent princes, more in number and more honorable than the first. They came to Balaam and said to him, thus says Balak the son of Zippor: “Let nothing hinder you from coming to me, for I will surely do you great honor. Whatever you say to me I will do. Only come, curse this people for me.” Balaam’s answer—Balaam’s answer also sounds very spiritual. Balaam answered the servants of Balak and said, even if Balak were to give me his house full of silver and gold, I could not go beyond the command of the LORD my God, to do either small or great. So you also, please stay here tonight, that I may know what more the LORD will say to me.

Now in this conversation, many people who are reading the Bible for the first time, or people who do not know the Bible very deeply, may feel that there is nothing wrong with Balaam, right? Later, when we come to verse 20, God again came to Balaam there. God Himself said to Balaam, if these men have come to call you, rise and go with them; but only do what I tell you. Was this not God telling Balaam to go? Later Balaam went, and then the situation that we will speak about tomorrow appeared, right? Then is the problem with God, or is the problem with Balaam? Right? It seems as though Balaam had nothing unreasonable about him. Instead, it seems that God has a little bit of a problem, because God told him to go, and what Balaam said sounded so good.

But those who speak this way have not read the Bible carefully. Why? Because regarding the matter of whether Balaam should go or not, actually in verses 10 and 11—in verses 9 to 11, God had already spoken very clearly. Sorry, verse 12, verse 12. God said to Balaam, “You shall not go with them. You shall not curse the people, for they are blessed.” So actually, God’s instruction to Balaam was very clear. But Balak thought that the reason Balaam did not come was because there was not enough money, because the offer was not enough. Therefore he sent people again to look for Balaam. At this time, Balaam could have known very clearly what he should do.

In verse 18, what Balaam said to the servants of Balak was no longer sincere. It was said for God to hear; it was said to impress others outwardly. At this point, when Balaam saw that Balak’s people had come, he should immediately have shut the door and told them to leave. Because God’s word had already been spoken. Is God one who says yes and no at the same time? God’s heart had already been told to Balaam, right? But Balaam still pretended to go and ask God. In fact, Balaam’s heart wanted to go. Balaam wanted to go and obtain this money. As for whether he would curse them or not, Balaam did not really care at all. He wanted to obtain this money. This thought had already been known by God. So when we come to verse 20, when God speaks to Balaam again, actually at this point Balaam has already fallen under a curse.

That is to say, in the matter of God telling him to go, God’s intention had already changed. The meaning is: you may go, but even if you go, you can only bless. Originally, did you want to get money? Then I tell you, you will be cursed by Me. So this word in verse 20 is actually God coming to Balaam in anger. These are the words God spoke at that time. At this point, God’s use of Balaam changed. Earlier, God was still protecting Balaam: Balaam, do not go; that people is blessed.

But when Balaam’s intention changed, when Balaam had set his will—at this time Balaam did not refuse Balak’s servants at the door. He did not drive them away. Instead, he said, even if Balak gives me a house full of silver and gold, I still cannot go beyond the command of the LORD. I will ask again, and wait until I know what more the LORD will say to me. But actually, what more was there to say? There was no more word. God’s will does not change. Since at this point you, Balaam, had set your will to go and get this silver and gold, God said, all right, then go and get it. You have fallen under My curse. So actually the change happens earlier, in verses 15 to 20. It is not later, in the passage where Balaam’s donkey speaks. It is not that.

So I think many people who are reading the Bible for the first time do not understand this passage. They feel that Balaam had no problem, and that God had the problem. It was You who told him to go. Look how good Balaam sounded, right? Even if you give me a house full of gold and silver, I still cannot go. I only listen to the voice of God, right? Balaam has no problem. But in fact, God already knew Balaam’s heart. The first time, of course God knew Balaam’s heart. When the servants came to ask him to go, of course there was payment involved. This was certainly brought along. Was it not money? Now, again, more honorable and more numerous servants came. That simply meant more money.

So at this time Balaam had already become obsessed and deluded. What he was thinking about was money. He was not thinking at all about his relationship with God. He truly thought that whoever he blessed would be blessed, and whoever he cursed would be cursed, and that this power came from himself. I think this is one especially obvious feature of a false prophet. It is a particularly—we may say particularly foolish—place. It is like, for example, in the New Testament, the disciple of Jesus, Judas. Judas also performed many miracles, right? He also followed the disciples and performed many miracles. He also did many such things. But in the end he sold Jesus. This also was because he sold Jesus for money. So these people outwardly performed many miracles, but they thought that the power to perform miracles came from themselves.

At this point, he completely ignored his relationship with God. It was just like Judas who sold Jesus. He performed so many miracles, and performed miracles together with the other apostles, but in the end he was still able to sell Jesus. This matter was the heart of loving money. Balaam was the same. Balaam took these things of his—whoever he blessed would be blessed, whoever he cursed would be cursed—and treated them as his own power. So what did he do with his own power? He used it to exchange for money, right? “Having learned the arts of literature and warfare, one sells them to the imperial house,” right? This is speaking precisely of selling it for money. So in his heart there was only wealth.

Yes, so the words sounded very good. Verse 18: I cannot go beyond the LORD. In fact, he had already gone beyond the LORD long before. He did not want to listen to the command of the LORD at all. The command of the LORD had been stated very clearly: do not go. That is, he should have been so eager to avoid it that he could hardly get away fast enough. When Balaam saw Balak’s servants, he should have run away quickly, right? He should have hidden himself quickly. But he did not. Instead, he still welcomed them into his house and said, I will listen again to what the LORD will say.

What more was there to say? So at this point Balaam’s heart had already—he had always been like this, only now we as readers are allowed to know that Balaam’s heart had already been revealed. What was he doing? He wanted to get money. So at this time Balaam had become a vessel under God’s curse. All right, fine, you want to go, do you? So we must first make this clear: Balaam himself had first decided that he wanted to go. Balaam wanted to go in his heart. Balaam wanted to get money. Then God let him go. You want to go? Then I will let you go. So verse 20, God’s word to Balaam is actually a word of irony toward Balaam: if these men have come to call you, rise and go with them, but only do what I tell you. At this point, Balaam had already become a vessel of curse.

So here, we spend a little more time speaking about this matter. What does it tell us? It tells us that if you are determined to disobey God, if you are determined—if you have set your will to get money, then God will let you run straight down the path of error. If you love money, then go and get money. So the change happens in verses 15 to 20. I especially want to remind everyone of this. It is not in tomorrow’s passage. God’s change of attitude toward Balaam happens in verses 15 to 20. When Balaam again opened the door to receive Balak’s messengers, from the moment he saw the silver and gold, Balaam’s fate had already been decided. God’s meaning afterward was: since you want to go, then go by yourself, ha ha. This is the story. So may God lead us to be watchful in the story of Balaam. We must be especially watchful. Time is almost up. We will speak about it again tomorrow. In the matter of Balaam, how should we be watchful? We will speak about that tomorrow. All right, today’s sharing will simply stop here. Thank you, everyone.