TRV
Translation
King James Version
And Balaam said unto God, Balak the son of Zippor, king of Moab, hath sent unto me, saying,
Complete Jewish Bible
Bil'am said to God, "Balak the son of Tzippor, king of Mo'av, has sent me this message:
Berean Standard Bible
And Balaam said to God, “Balak son of Zippor, king of Moab, sent me this message:
American Standard Version
And Balaam said unto God, Balak the son of Zippor, king of Moab, hath sent unto me, saying,
World English Bible Messianic
Balaam said to God, “Balak the son of Zippor, king of Moab, has said to me,
Geneva Bible (1599)
And Baalam said vnto God, Balak ye sonne of Zippor, king of Moab hath set vnto me, saying,
Young's Literal Translation
And Balaam saith unto God, `Balak, son of Zippor, king of Moab, hath sent unto me:
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Commentary on Numbers 22 verses 1–14
1 ¶ And the children of Israel set forward, and pitched in the plains of Moab on this side Jordan by Jericho.
2 And Balak the son of Zippor saw all that Israel had done to the Amorites.
3 And Moab was sore afraid of the people, because they were many: and Moab was distressed because of the children of Israel.
4 And Moab said unto the elders of Midian, Now shall this company lick up all that are round about us, as the ox licketh up the grass of the field. And Balak the son of Zippor was king of the Moabites at that time.
5 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:
6 Come now therefore, I pray thee, curse me this people; for they are too mighty for me: peradventure I shall prevail, that we may smite them, and that I may drive them out of the land: for I wot that he whom thou blessest is blessed, and he whom thou cursest is cursed.
7 And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spake unto him the words of Balak.
8 And he said unto them, Lodge here this night, and I will bring you word again, as the LORD shall speak unto me: and the princes of Moab abode with Balaam.
9 And God came unto Balaam, and said, What men are these with thee?
10 And Balaam said unto God, Balak the son of Zippor, king of Moab, hath sent unto me, saying,
11 Behold, there is a people come out of Egypt, which covereth the face of the earth: come now, curse me them; peradventure I shall be able to overcome them, and drive them out.
12 And God said unto Balaam, Thou shalt not go with them; thou shalt not curse the people: for they are blessed.
13 And Balaam rose up in the morning, and said unto the princes of Balak, Get you into your land: for the LORD refuseth to give me leave to go with you.
14 And the princes of Moab rose up, and they went unto Balak, and said, Balaam refuseth to come with us.
The children of Israel have at length finished their wanderings in the wilderness, out of which they went up (Num 21:18), and are now encamped in the plains of Moab near Jordan, where they continued till they passed through Jordan under Joshua, after the death of Moses. Now we have here,
I. The fright which the Moabites were in upon the approach of Israel, Num 22:2-4. They needed not to fear any harm from them if they knew (and it is probable that Moses let them know) the orders God had given to Israel not to contend with the Moabites, nor to use any hostility against them, Deu 2:9. But, if they had any notice of this, they were jealous that it was but a sham, to make them secure, that they might be the more easily conquered. Notwithstanding the old friendship between Abraham and Lot, the Moabites resolved to ruin Israel if they could, and therefore they will take it for granted, without any ground for the suspicion, that Israel resolves to ruin them. Thus it is common for those that design mischief to pretend that mischief is designed against them; and their groundless jealousies must be the colour of their causeless malice. They hear of their triumphs over the Amorites (Num 22:2), and think that their own house is in danger when their neighbour's is on fire. They observe their multitudes (Num 22:3): They were many; and hence infer how easily they would conquer their country, and all about them if some speedy and effectual course were not taken to stop the progress of their victorious arms: "They shall lick up or devour us, and all that are round about us, as speedily and irresistibly as the ox eats up the grass" (Num 22:4), owning themselves to be an unequal match for so formidable an enemy. Therefore they were sorely afraid and distressed themselves; thus were the wicked in great fear where no fear was, Psa 53:5. These fears they communicated to their neighbours, the elders of Midian, that some measures might be concerted between them for their common safety; for, if the kingdom of Moab fall, the republic of Midian cannot stand long. The Moabites, if they had pleased, might have made a good use of the advances of Israel, and their successes against the Amorites. They had reason to rejoice, and give God and Israel thanks for freeing them from the threatening power of Sihon king of the Amorites, who had taken from them part of their country, and was likely to overrun the rest. They had reason likewise to court Israel's friendship, and to come in to their assistance; but having forsaken the religion of their father Lot, and being sunk into idolatry, they hated the people of the God of Abraham, and were justly infatuated in their counsels and given up to distress.
II. The project which the king of Moab formed to get the people of Israel cursed, that is, to set God against them, who, he perceived, hitherto fought for them. He trusted more to his arts than to his arms, and had a notion that if he could but get some prophet or other, with his powerful charms, to imprecate evil upon them, and to pronounce a blessing upon himself and his forces, then, though otherwise too weak, he should be able to deal with them. This notion arose, 1. Out of the remains of some religion; for it owns a dependence upon some visible sovereign powers that rule in the affairs of the children of men and determine them, and an obligation upon us to make application to these powers. 2. Out of the ruins of the true religion; for if the Midianites and Moabites had not wretchedly degenerated from the faith and worship of their pious ancestors, Abraham and Lot, they could not have imagined it possible to do any mischief with their curses to a people who alone adhered to the service of the true God, from whose service they had themselves revolted.
III. The court which he made to Balaam the son of Beor, a famous conjurer, to engage him to curse Israel. The Balaam lived a great way off, in that country whence Abraham came, and where Laban lived; but, though it was probable that there were many nearer home that were pretenders to divination, yet none had so great a reputation for success as Balaam, and Balak will employ the best he can hear of, though he send a great way for him, so much is his heart upon this project. And to gain him, 1. He makes him his friend, complaining to him, as his confidant, of the danger he was in from the numbers and neighbourhood of the camp of Israel: They cover the face of the earth, and they abide over against me, Num 22:5. 2. In effect he makes him his god, by the great power he attributes to his word: He whom thou blessest is blessed, and he whom thou cursest is cursed, Num 22:6. The learned bishop Patrick inclines to think, with many of the Jewish writers, that Balaam had been a great prophet, who, for the accomplishment of his predictions and the answers of his prayers, both for good and evil, had been looked upon justly as a man of great interest with God; but that, growing proud and covetous, God departed from him, and then, to support his sinking credit, he betook himself to diabolical arts. He is called a prophet (Pe2 2:16,) because he had been one, or perhaps he had raised his reputation from the first by his magical charms, as Simon Magus, who bewitched the people so far that he was called the great power of God, Act 8:10. Curses pronounced by God's prophets in the name of the Lord have wonderful effects, as Noah's (Gen 9:25), and Elisha's, Kg2 2:24. But the curse causeless shall not come (Pro 26:2), no more than Goliath's, when he cursed David by his gods, Sa1 17:43. Let us desire to have the prayers of God's ministers and people for us, and dread having them against us; for they are greatly regarded by him who blesseth indeed and curseth indeed. But Balak cannot rely upon these compliments as sufficient to prevail with Balaam, the main inducement is yet behind (Num 22:7): they took the rewards of divination in their hand, the wages of unrighteousness, which he loved, Pe2 2:15.
IV. The restraint God lays upon Balaam, forbidding him to curse Israel. It is very probable that Balaam, being a curious inquisitive man, was no stranger to Israel's case and character, but had heard that God was with them of a truth, so that he ought to have given the messengers their answer immediately, that he would never curse a people whom God had blessed; but he lodges the messengers, and takes a night's time to consider what he shall do, and to receive instructions from God, Num 22:8. When we enter into a parley with temptations we are in great danger of being overcome by them. In the night God comes to him, probably in a dream, and enquires what business those strangers had with him. He knows it, but he will know it from him. Balaam gives him an account of their errand (Num 22:9-11), and God thereupon charges him not to go with them, or attempt to curse that blessed people, Num 22:12. Thus God sometimes, for the preservation of his people, was pleased to speak to bad men, as to Abimelech (Gen 20:3), and to Laban, Gen 31:24. And we read of some that were workers of iniquity, and yet in Christ's name prophesied, and did many wondrous works. Balaam is charged not only not to go to Balak, but not to offer to curse this people, which he might have attempted at a distance; and the reason is given: They are blessed. This was part of the blessing of Abraham (Gen 12:3), I will curse him that curseth thee; so that an attempt to curse them would be not only fruitless, but perilous. Israel had often provoked God in the wilderness, yet he will not suffer their enemies to curse them, for he rewards them not according to their iniquities. The blessedness of those whose sin is covered comes upon them, Rom 4:6, Rom 4:7.
V. The return of the messengers without Balaam. 1. Balaam is not faithful in returning God's answer to the messengers, Num 22:13. He only tells them, the Lord refuseth to give me leave to go with you. He did not tell them, as he ought to have done, that Israel was a blessed people, and must by no means be cursed; for then the design would have been crushed, and the temptation would not have been renewed: but he, in effect, desired them to give his humble service to Balak, and let him know that he applauded his project, and would have been very glad to gratify him, but that truly he had the character of a prophet, and must not go without leave from God, which he had not yet obtained, and therefore for the present he must be excused. Note, Those are a fair mark for Satan's temptation that speak diminishingly of divine prohibitions, as if they amounted to no more than the denial of a permission, and as if to go against God's law were only to go without his leave. 2. The messengers are not faithful in returning Balaam's answer to Balak. All the account they give of it is, Balaam refuseth to come with us (Num 22:14), intimating that he only wanted more courtship and higher proffers; but they are not willing Balak should know that God had signified his disallowance of the attempt. Thus are great men wretchedly abused by the flatteries of those about them, who do all they can to prevent their seeing their own faults and follies.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–14. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Numbers 22:10 serves as a crucial inflection point in the narrative of Balaam, the renowned Mesopotamian diviner, as he dutifully reports to God the urgent summons from Balak, the fearful king of Moab. This verse meticulously sets the stage for a profound spiritual and moral drama, highlighting the tension between human ambition, divine decree, and the allure of worldly gain, ultimately revealing God's unwavering commitment to protect and bless His chosen people, Israel, against all forms of opposition and spiritual manipulation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several significant literary devices that enrich its meaning and narrative impact. Foreshadowing is subtly evident as Balaam's initial, seemingly obedient interaction with God (reporting Balak's request) hints at the deeper spiritual conflict and profound moral struggle that will come to define his character throughout the unfolding narrative. The very act of a non-Israelite diviner consulting Yahweh introduces a profound element of Irony, as the one hired to curse God's people is compelled by divine power to acknowledge and even pronounce God's blessing upon them. Furthermore, the detailed description of Balak's overwhelming fear and Balaam's subsequent actions contribute to a strong sense of Characterization, vividly portraying Balak as desperate and manipulative, and Balaam as a complex figure torn between divine revelation and personal ambition. The concise nature of the verse, despite its rich theological and narrative implications, also demonstrates Conciseness as an effective narrative technique, packing significant plot development and thematic depth into a few carefully chosen words.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 22:10 serves as a foundational moment, powerfully illustrating God's absolute sovereignty over human affairs and His unwavering commitment to His covenant people. Despite the formidable power of a king and the renowned spiritual authority of a diviner, God's will cannot be thwarted by any human machination or spiritual opposition. This encounter profoundly underscores that true power resides not in human schemes, political alliances, or spiritual manipulation, but solely in the divine decree. It powerfully demonstrates that those whom God has blessed cannot be cursed by any human agency, thereby reinforcing the profound theme of divine protection and the unassailable security of Israel's covenant status.
REFLECTION AND APPLICATION
This brief yet profound verse offers invaluable insights for contemporary believers navigating a complex world. Balaam's initial act of bringing Balak's urgent request directly to God models a crucial spiritual principle: in the face of significant pressure, compelling temptation, or paralyzing fear, our immediate and primary response should always be to consult the Lord. Even when the world offers enticing rewards or demands compromising actions that seem advantageous, seeking God's counsel through prayer and His Word provides unparalleled clarity, divine protection, and moral fortitude. The narrative powerfully reminds us that God's "no" is often a far greater blessing than any "yes" we might desire, shielding us from paths that lead to destruction, spiritual compromise, or a deviation from His perfect will. It also profoundly encourages us to cultivate an unwavering trust in God's sovereign protection over our individual lives and over His collective church. Just as He meticulously guarded ancient Israel from a formidable spiritual attack, He continues to faithfully guard His people from all forms of opposition, ensuring that His ultimate purposes of redemption and blessing will prevail. Our ultimate security and peace rest not in our own strength, wisdom, or strategic planning, but solely in His unfailing faithfulness and omnipotent power.
Questions for Reflection
FAQ
Why did Balak send for Balaam, a non-Israelite diviner?
Answer: Balak, the king of Moab, was utterly terrified by the sheer size, strength, and recent military victories of the Israelites, as vividly described in Numbers 22:3-4. In the ancient Near East, it was a widespread and deeply ingrained cultural practice for kings to employ renowned diviners or prophets to invoke powerful curses upon their enemies or blessings upon themselves. Balak firmly believed that Balaam, who possessed a formidable reputation for powerful blessings and curses (explicitly mentioned in Numbers 22:6), held the spiritual authority necessary to neutralize the perceived existential threat posed by Israel. He sought to defeat Israel not through conventional military might, which he likely recognized as insufficient, but through supernatural means, convinced that a divine curse would weaken or utterly destroy them.
Did God truly communicate with Balaam, a non-Israelite?
Answer: Yes, the biblical text unequivocally indicates that God, Yahweh, directly communicated with Balaam. Numbers 22:9-12 explicitly states that "God came unto Balaam" and provided him with clear, specific instructions. This direct divine communication with a non-Israelite is not unique in scripture; God has, at various times and through diverse means, revealed Himself or communicated through dreams and visions to individuals outside the covenant community (e.g., Abimelech in Genesis 20:3, Pharaoh in Genesis 41:25, Nebuchadnezzar in Daniel 2:28). While Balaam's motives and ultimate actions were deeply flawed, God sovereignly used him as an instrument to declare His unchangeable will and the inviolability of His blessing on Israel, thereby demonstrating that His omnipotent power and divine purposes transcend national, ethnic, and even religious boundaries.
What is the significance of Balaam reporting back to God in this verse?
Answer: Balaam's act of reporting Balak's urgent request directly to God in Numbers 22:10 is profoundly significant. It demonstrates an initial, commendable level of spiritual discernment and a recognition of a higher divine authority. Despite being a diviner from a pagan background, Balaam understood the immense gravity of the request to curse a nation that was clearly under the powerful protection of Yahweh. His conscious decision to seek divine counsel before acting on such a weighty matter shows that he grasped the necessity of God's permission and guidance. This initial, albeit temporary, obedience sets the stage for the explicit divine prohibition in Numbers 22:12, highlighting God's clear and unyielding will and making Balaam's subsequent disobedience even more culpable. Furthermore, it underscores the overarching theological truth that God's sovereign plan for Israel would not be thwarted by any human or spiritual opposition.
CHRIST-CENTERED FULFILLMENT
The intricate narrative of Balaam and Balak, initiated by Numbers 22:10, finds its most profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. Balaam, a prophet who was supernaturally compelled by God to pronounce blessings upon Israel rather than curses, ultimately foreshadows the ultimate, unchangeable, and eternal blessing embodied in Christ. While Balak desperately sought to bring a curse upon God's chosen people through a human agent, Jesus, the true Son of God and the Living Word, came into the world not to curse but to bring the ultimate blessing of salvation, reconciliation, and eternal life. He is the Lamb of God who takes away the sin of the world, who perfectly reversed the curse of sin and death that originated in Eden (Genesis 3:17-19). Through His atoning sacrifice on the cross, Jesus willingly became the curse for us (as powerfully declared in Galatians 3:13), thereby liberating all who believe from the condemning power of sin and the law's judgment. Thus, the divine protection and the unassailable blessing promised to Israel in the Old Testament, which Balaam was divinely forced to declare, are fully realized and eternally extended to all nations—Jew and Gentile alike—through saving faith in Christ, the one who truly cannot be cursed and whose blessing is everlasting (Ephesians 1:3). He stands as the Prophet greater than Balaam, whose words are absolute truth and whose blessings are eternal and inexhaustible.