TRV
Translation
King James Version
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.
Complete Jewish Bible
Bil'am got up in the morning and said to the princes of Balak, "Return to your own land, because ADONAI refuses to give me permission to go with you."
Berean Standard Bible
So Balaam got up the next morning and said to Balak’s princes, “Go back to your homeland, because the LORD has refused to let me go with you.”
American Standard Version
And Balaam rose up in the morning, and said unto the princes of Balak, Get you into your land; for Jehovah refuseth to give me leave to go with you.
World English Bible Messianic
Balaam rose up in the morning, and said to the princes of Balak, “Go to your land; for the LORD refuses to permit me to go with you.”
Geneva Bible (1599)
And Balaam rose vp in the morning, and sayde vnto ye princes of Balak, Returne vnto your land: for the Lord hath refused to giue me leaue to go with you.
Young's Literal Translation
And Balaam riseth in the morning, and saith unto the princes of Balak, `Go unto your land, for Jehovah is refusing to suffer me to go with you;'
Study This Verse
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 22:13 records Balaam's initial, seemingly obedient, response to King Balak's envoys, who sought his services to curse the Israelites. After receiving a direct prohibition from the Lord, Balaam informs the Moabite princes that Yahweh has definitively refused to grant him permission to accompany them, thereby preventing him from fulfilling Balak's request. This verse highlights God's immediate and unyielding sovereignty over human schemes and His unwavering protection of His chosen people, Israel, against any intended harm.
CONTEXT
Literary Context: This verse is a pivotal moment following King Balak's desperate attempt to counteract the perceived threat of the numerous Israelites encamped on his border. In Numbers 22:1-6, Balak, terrified by Israel's recent victories, dispatches high-ranking officials to Balaam, a renowned diviner, with a substantial fee, to curse the advancing nation. The narrative immediately preceding this verse, Numbers 22:7-12, details Balaam's initial consultation with God, where the Lord explicitly commands him: "Thou shalt not go with them; thou shalt not curse the people: for they are blessed." Thus, Numbers 22:13 serves as Balaam's direct, albeit temporary, communication of this divine prohibition to Balak's princes, setting the stage for Balak's persistent efforts and Balaam's subsequent, complex journey.
Historical & Cultural Context: In the ancient Near East, the practice of professional diviners and seers like Balaam was common and highly valued. These individuals were believed to possess supernatural powers to invoke blessings or curses, often for hire, influencing military outcomes or personal fortunes. Kings and nations frequently employed them to gain an advantage over adversaries, viewing their pronouncements as carrying divine authority. Balak's actions reflect this cultural belief, as he sought a spiritual weapon against Israel, whom he perceived as an overwhelming military threat after their defeat of the Amorites (Numbers 21:21-35). The Moabites, like other peoples in the region, would have understood the gravity of a divine curse and the perceived power of a prophet whose words were believed to carry divine authority. Israel's presence on Moab's border would have been a significant geopolitical concern, making Balak's desperate appeal to Balaam culturally understandable.
Key Themes: Numbers 22:13 powerfully underscores several core themes within the book of Numbers and the broader Pentateuch. Divine Sovereignty is paramount; despite Balak's fear and the tempting offers, God's will for Israel, His chosen people, cannot be circumvented by human or even spiritual machinations. The Lord's definitive "refuseth" highlights His ultimate control over all circumstances and His unchangeable plan, echoing themes found throughout Isaiah 46:10. Furthermore, the verse demonstrates God's Protection of Israel, affirming His covenant promises. God actively intervenes to shield His people from a curse, declaring them "blessed," a divine favor that no human or demonic power can undo. This protective stance is consistent with God's faithfulness to His covenant with Abraham (Genesis 12:3). Finally, it introduces the theme of Balaam's Initial Obedience, which, while commendable at this juncture, contrasts sharply with his later actions, revealing the complex and ultimately flawed nature of the prophet who sought to serve both God and personal gain.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative in Numbers 22:13 employs several literary devices that enrich its meaning. A central device is the Divine Command/Response Narrative, where God issues a direct and unequivocal order ("Thou shalt not go..."), and Balaam, at this point, articulates his adherence to it. This establishes a pattern of divine authority and human (initial) obedience, which will be dramatically tested and ultimately broken later in the story. There is also an element of Foreshadowing, as Balaam's initial obedience, though seemingly complete, subtly hints at the underlying tension between his desire for divine approval and his covetousness. This internal conflict will eventually lead him to seek loopholes or alternative ways to fulfill Balak's wishes, despite God's clear word. The Irony lies in Balaam, a non-Israelite diviner, being the recipient and initial communicator of God's unwavering protection over Israel. This truth, that God's people are blessed and cannot be cursed, is delivered to Balak, the king of Moab, who is unwilling to accept it, highlighting his futile opposition to divine will.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 22:13 serves as a powerful declaration of God's absolute sovereignty and His unwavering commitment to His covenant promises. It demonstrates that no human scheme, political power, or spiritual force can thwart the divine will or undo the blessings God has pronounced upon His people. This initial refusal by Balaam, mandated by God, establishes a foundational truth: God's protection of Israel is not contingent on their performance or the absence of enemies, but on His own faithful character and unchangeable purpose. It underscores that those whom God has blessed are truly blessed, and any attempt to curse them is futile, for His word stands firm.
REFLECTION AND APPLICATION
Numbers 22:13 offers profound lessons for contemporary believers. Just as God clearly said "no" to Balaam, we are called to discern and accept divine prohibitions in our own lives, even when opportunities seem appealing, lucrative, or socially advantageous. This requires a deep trust in God's wisdom and goodness, believing that His "no" is always for our ultimate good and aligns with His perfect will. We can draw immense comfort and confidence from the truth that God remains sovereign over all circumstances and actively protects His people. No curse, scheme, or opposition formed against those who belong to Him can ultimately prosper, for His blessing is unassailable. Balaam's initial, albeit temporary, obedience reminds us of the critical importance of prioritizing God's commands above personal gain, external pressures, or worldly recognition. True wisdom and spiritual flourishing are found in aligning our desires and actions with God's perfect and protective will, recognizing that His plan for us is always one of blessing and not of harm.
Questions for Reflection
FAQ
Why did God initially forbid Balaam from going, yet later permit him?
Answer: God's initial prohibition in Numbers 22:12 was absolute: "Thou shalt not go with them; thou shalt not curse the people: for they are blessed." This was God's perfect will, reflecting His unchangeable blessing upon Israel. However, when Balak sent a second, more prestigious delegation with greater promises, Balaam, despite knowing God's clear will, still sought God's permission again, indicating a lingering desire for the rewards. In Numbers 22:20, God tells Balaam, "If the men come to call thee, rise up, and go with them; but yet the word which I shall say unto thee, that shalt thou do." This is often interpreted not as a change in God's will, but as God giving Balaam over to his own stubborn desire, while simultaneously asserting His sovereign control over Balaam's actions. God knew Balaam's heart and allowed him to proceed, but only under the strict condition that Balaam would speak only what God commanded, ensuring that Israel would remain blessed. This demonstrates God's ability to use even the flawed choices of individuals to accomplish His ultimate purposes, turning potential curses into blessings.
What does Balaam's initial obedience reveal about his character?
Answer: Balaam's initial obedience in Numbers 22:13 reveals a complex and conflicted character. On one hand, it shows that he genuinely had a relationship with Yahweh and recognized God's authority and power, at least intellectually. He understood that he could not curse whom God had blessed, and he initially prioritized God's clear command over the king's enticing offer. This suggests a certain level of fear of God and a desire to maintain his prophetic credibility. However, his subsequent actions, particularly his willingness to re-consult God after a clear "no" and his later advice to Balak to entice Israel into sin (Numbers 31:16, Revelation 2:14), expose a deeper flaw: a covetous heart that desired worldly gain and prestige. His initial obedience was genuine but ultimately fragile, overshadowed by his personal ambition, making him a cautionary figure of one who knew God's will but was ultimately led astray by greed.
CHRIST-CENTERED FULFILLMENT
The divine refusal to allow Balaam to curse Israel, as declared in Numbers 22:13, powerfully foreshadows the ultimate and unassailable blessing bestowed upon God's people through Jesus Christ. Just as Israel, God's chosen nation, was declared "blessed" and impervious to any curse from Balak or Balaam, so too are believers in Christ declared eternally blessed and free from the curse of sin and death. Galatians 3:13 proclaims that "Christ has redeemed us from the curse of the law, having become a curse for us." Jesus, the true Lamb of God, bore the full weight of God's righteous judgment and the curse that humanity deserved, thereby securing an irreversible blessing for all who believe. No longer are we subject to the condemnation of sin, for there is "no condemnation for those who are in Christ Jesus" (Romans 8:1). The protection God afforded Israel from Balaam's curses finds its perfect fulfillment in the spiritual security and abundant blessings we receive in Christ, who has blessed us "with every spiritual blessing in the heavenly places" (Ephesians 1:3). Thus, Balaam's inability to curse God's people in the Old Testament points to the glorious truth that in Christ, we are eternally blessed, and no power in heaven or on earth can reverse God's gracious declaration over us.