TRV
Translation
King James Version
And they came to Balaam, and said to him, Thus saith Balak the son of Zippor, Let nothing, I pray thee, hinder thee from coming unto me:
Complete Jewish Bible
They went to Bil'am and said to him, "Here is what Balak the son of Tzippor says: 'Please don't let anything keep you from coming to me.
Berean Standard Bible
They came to Balaam and said, “This is what Balak son of Zippor says: ‘Please let nothing hinder you from coming to me,
American Standard Version
And they came to Balaam, and said to him, Thus saith Balak the son of Zippor, Let nothing, I pray thee, hinder thee from coming unto me:
World English Bible Messianic
They came to Balaam, and said to him, “Thus says Balak the son of Zippor, ‘Please let nothing hinder you from coming to me,
Geneva Bible (1599)
Who came to Balaam, and sayde to him, Thus saith Balak the sonne of Zippor, Bee not thou staied, I pray thee, from comming vnto me.
Young's Literal Translation
and they come in unto Balaam, and say to him, `Thus said Balak son of Zippor, Be not, I pray thee, withheld from coming unto me,
Study This Verse
Commentary on Numbers 22 verses 15–21
15 ¶ And Balak sent yet again princes, more, and more honourable than they.
16 And they came to Balaam, and said to him, Thus saith Balak the son of Zippor, Let nothing, I pray thee, hinder thee from coming unto me:
17 For I will promote thee unto very great honour, and I will do whatsoever thou sayest unto me: come therefore, I pray thee, curse me this people.
18 And Balaam answered and said unto the servants of Balak, If Balak would give me his house full of silver and gold, I cannot go beyond the word of the LORD my God, to do less or more.
19 Now therefore, I pray you, tarry ye also here this night, that I may know what the LORD will say unto me more.
20 And God came unto Balaam at night, and said unto him, 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.
21 And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–21. 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 22:16 captures a pivotal moment in King Balak of Moab's escalating attempts to compel Balaam, a renowned Mesopotamian diviner, to curse the advancing Israelites. Following God's explicit prohibition against Balaam accompanying Balak's first delegation, this verse details the arrival of a second, more esteemed group of princes bearing an even more urgent and seemingly limitless offer. Balak's desperate plea, "Let nothing, I pray thee, hinder thee from coming unto me," underscores his profound fear of Israel's power and his unwavering conviction in Balaam's ability to alter their destiny, setting the stage for Balaam's critical moral and spiritual test.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices that enrich its meaning and advance the narrative. Repetition is evident in Balak's persistent and escalating attempts to enlist Balaam, emphasizing his unwavering desperation and his refusal to accept God's initial prohibition as final. This persistence also functions as a powerful form of Foreshadowing, hinting at the immense temptation that Balaam faces and the internal conflict that will ultimately lead to his moral compromise, despite his prophetic gifts. There is a stark Contrast established between human will and divine sovereignty: Balak's fervent efforts to curse Israel stand in direct opposition to God's unchangeable purpose to bless His people. This sets up a profound Irony that will unfold in subsequent chapters: Balak's intense desire for a curse will ultimately result in Balaam being divinely compelled to utter powerful blessings upon Israel, completely subverting the king's scheme.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 22:16 profoundly illustrates the futility of human schemes when they stand in direct opposition to God's sovereign will. Balak's escalating desperation and his belief in the power of a human diviner to alter divine decree highlight a fundamental theological truth: God's plans for His people are immutable, and no human or demonic force can ultimately thwart His purposes. The verse also underscores the insidious nature of temptation, particularly when it appeals to greed and worldly honor, as Balaam's subsequent actions reveal. Despite the allure of Balak's increasingly attractive offer and the immense pressure exerted, God remains in absolute control, demonstrating His ability to use even the most compromised individuals to accomplish His divine will, ultimately turning intended curses into blessings. This narrative serves as a powerful testament to God's faithfulness to His covenant promises, ensuring His people's protection and prosperity.
REFLECTION AND APPLICATION
Numbers 22:16 serves as a powerful mirror for contemporary believers, reflecting the persistent and often escalating nature of temptation in our lives. Just as King Balak did not relent after Balaam's initial refusal, so too do worldly enticements often return with greater intensity, more attractive offers, or from more influential sources, seeking to "hinder" our obedience to God's clear commands. This verse calls us to recognize that true steadfastness is not merely an initial refusal, but a continuous and unwavering commitment to God's Word, even when the pressure mounts and the rewards for compromise seem immense. It reminds us that our spiritual integrity is constantly tested by the allure of wealth, power, or recognition that might pull us away from divine alignment. Ultimately, it reinforces the comforting truth that despite human machinations and our own weaknesses, God's sovereign plan for His people will always prevail, urging us to trust in His unshakeable purpose rather than succumbing to fear or worldly gain. Our greatest security lies not in avoiding temptation, but in consistently choosing God's way.
Questions for Reflection
FAQ
Why was Balak so persistent despite Balaam's initial refusal?
Answer: Balak's persistence stemmed from a profound and overwhelming fear of the Israelites, whom he perceived as an existential threat to his kingdom, as vividly described in Numbers 22:3-4. He believed that Balaam possessed a unique spiritual power to curse or bless, and he was convinced that only such a curse could avert the perceived disaster. His continued efforts, including sending a more prestigious delegation and making an even more urgent plea, indicate that he likely interpreted Balaam's initial refusal as either a negotiation for higher compensation or a temporary setback, rather than an unalterable divine prohibition. His desperation and the perceived immediacy of the threat outweighed any initial discouragement, driving him to offer increasingly attractive inducements to secure Balaam's services.
What does "Let nothing, I pray thee, hinder thee" reveal about Balak's strategy?
Answer: This phrase reveals Balak's absolute determination to remove any and all obstacles, whether perceived or real, that might prevent Balaam from coming. It's a strategic move that combines a royal command with a desperate, almost pleading tone ("I pray thee"). Balak's strategy was multifaceted: to overwhelm Balaam with the prestige of the delegation, the urgency of the situation, and the implicit promise of immense, unspecified rewards. He wanted to convey that no cost was too great, and no excuse would be accepted. This open-ended invitation was designed to appeal powerfully to Balaam's potential greed and desire for honor, aiming to overcome any moral or divine reservations Balaam might have had after his initial encounter with God, thus ensuring his compliance.
CHRIST-CENTERED FULFILLMENT
The narrative of Balaam, particularly Balak's desperate attempts to secure a curse that God ultimately turns into blessings, finds its profound Christ-centered fulfillment in the person and work of Jesus Christ. Just as Balaam, despite his intentions and the king's inducements, was compelled by God to bless Israel, so too does Christ embody the ultimate and eternal blessing for humanity. He is the one who took upon Himself the curse of sin, becoming a curse for us on the cross, so that we might receive the blessing of Abraham and the Spirit through faith (Galatians 3:13-14). While Balak sought to use a human diviner to manipulate spiritual forces for destructive ends, Christ, as the true Prophet, Priest, and King, definitively disarmed all spiritual powers and authorities through His triumph on the cross (Colossians 2:15), rendering all curses powerless against those who are in Him. Every spiritual blessing is now ours in Christ (Ephesians 1:3), perfectly fulfilling the divine promise of blessing that Balak so desperately tried to undo. Jesus is the ultimate "Lamb of God" (John 1:29) who takes away the sin of the world, transforming the curse of separation from God into the blessing of eternal communion and life.