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Commentary on Numbers 23 verses 1–12
Here is, I. Great preparation made for the cursing of Israel. That which was aimed at was to engage the God of Israel to forsake them, and either to be on Moab's side or to stand neuter. O the sottishness of superstition, to imagine that God will be at men's beck! Balaam and Balak think to bribe him with altars and sacrifices, offered without any warrant or institution of his: as if he would eat the flesh of bulls or drink the blood of goats. Ridiculous nonsense, to think that these would please God, and gain his favour, when there could be in them no exercise either of faith or obedience! Yet, it should seem, they offered these sacrifices to the God of heaven the supreme Numen - Divinity, and not to any of their local deities. But the multiplying of altars was an instance of their degeneracy from the religion of their ancestors, and their apostasy to idolatry; for those that multiplied altars multiplied gods. Ephraim made many altars to sin, Hos 8:11. Thus they liked not to retain God in their knowledge, but became vain in their imaginations; and yet presumptuously expected hereby to gain God over to them from Israel, who had his sanctuary among them, and his anointed altar. Observe here, 1. How very imperious Balaam was, proud to have the command of a king and to give law to princes. Such is the spirit of that wicked one who exalts himself above all that is called God, or that is worshipped. With what authority does Balaam give orders! Build me here (in the place I have pitched upon) seven altars, of stone or turf. Thus he covers his malice against Israel with a show of devotion, but his sacrifice was an abomination, being brought with such a wicked mind, Pro 21:27. That which he aimed at was not to honour God with the sacrifices of righteousness, but to enrich himself with the wages of unrighteousness. 2. How very obsequious Balak was. The altars were presently built, and the sacrifices prepared, the best of the sort, seven bullocks and seven rams. Balak makes no objection to the charge, nor does he snuff at it, or think it either a weariness or a disparagement to stand by his burnt-offering as Balaam ordered him.
II. The turning of the curse into a blessing, by the overruling power of God, in love to Israel, which is the account Moses gives of it, Deu 23:5.
1.God puts the blessing into the mouth of Balaam. While the sacrifices were burning, Balaam retired; he went solitary, into some dark grove on the top of the high place, Deu 23:3, marg. Thus much he knew, that solitude gives a good opportunity for communion with God; those that would meet with him must retire from the world, and the business and conversation of it, and love to be private, reckoning themselves never less alone than when alone, because the Father is with them. Enter therefore into thy closet, and shut the door, and be assured that God will meet thee if thou seek him in the due order. But Balaam retired with a peradventure only, having some thoughts that God might meet him; but being conscious to himself of guilt, and knowing that God had lately met him in anger, he had reason to speak doubtfully: Peradventure the Lord will come to meet me, Num 23:3. But let not such a man think that he shall receive any favour from God. Nay, it should seem, though he pretended to go and meet with God, he really designed to use enchantments; see Num 24:1. But, whatever he intended. God designed to serve his own glory by him, and therefore met Balaam, Num 23:4. What communion has light with darkness? No friendly communion, we may be sure. Balaam's way was still perverse, and God was still an adversary to him; but, Balak having chosen him for his oracle, God would constrain him to utter such a confession, to the honour of god and Israel, as should render those for ever inexcusable who should appear in arms against them. When Balaam was aware that God met him, probably by an angel, he boasted of his performances: I have prepared seven altars, and offered upon every altar a bullock and a ram. How had he done it? It cost him nothing; it was done at Balak's expense; yet, (1.) He boasts of it, as if he had done some mighty thing. The acts of devotion which are done in hypocrisy are commonly reflected upon with pride and vain glory. Thus the Pharisee went up to the temple to boast of his religion, Luk 18:11, Luk 18:12. (2.) He insists upon it as a reason why God should gratify him in his desire to curse Israel, as if now he had made God his debtor, and might draw upon him for what he pleased. He thinks God is so much beholden to him for these sacrifices that the least he can do in recompense for them is to sacrifice his Israel to the malice of the king of Moab. Note, It is a common cheat that wicked people put upon themselves, to think that by the shows of piety they may prevail with God to countenance them, and connive at them, in their greatest immoralities, especially in persecution, Isa 66:5. However, thought the sacrifice was an abomination, God took the occasion of Balaam's expectation to put a word into his mouth (Num 23:5); for the answer of the tongue if from the Lord, and thus he would show how much those are mistaken who say, With our tongue we will prevail, our lips are our own, Psa 12:4. He that made man's mouth knows how to manage it, and to serve his own purposes by it. This speaks terror to daring sinners, that set their mouth against the heavens. God can make their own tongues to fall upon them, Psa 64:8. And it speaks comfort to God's witnesses, whom at any time he calls out to appear for him; if God put a word into the mouth of Balaam, who would have defied God and Israel, surely he will not be wanting to those who desire to glorify God and edify his people by their testimony, but it shall be given them in that same hour what they should speak.
2.Balaam pronounces the blessing in the ears of Balak. He found him standing by his burnt-sacrifice (Num 23:6), closely attending it, and earnestly expecting the success. those that wold have an answer of peace from God must abide by the sacrifice, and attend on the Lord without distraction, not weary in well doing. Balaam, having fixed himself in the place appointed for his denouncing curses against Israel, which perhaps he had drawn up in form ready to deliver, takes up his parable, and it proves a blessing, Num 23:7. He pronounces Israel safe and happy, and so blesses them.
(1.)He pronounces them safe, and out of the reach of his envenomed darts. [1.] He owns that the design was to curse them, that Balak sent for him out of his own country, and that he came, with that intent, Num 23:7. The message sent to him was, Come, curse me Jacob, and come, defy Israel. Balak intended to make war upon them, and he would have Balaam to bless his arms, and to prophesy and pray for the ruin of Israel. [2.] He owns the design defeated, and his own inability to accomplish it. He could not so much as give them an ill word or an ill wish: How shall I curse those whom God has not cursed? Num 23:8. Not that therefore he would not do it, but therefore he could not do it. this is a fair confession, First, Of the weakness and impotency of his own magic skill, for which others valued him so much, and doubtless he valued himself no less. He was the most celebrated man of that profession, and yet owns himself baffled. God had warned the Israelites not to use divination (Lev 19:31), and this providence gave them a reason for that law, by showing them the weakness and folly of it. As they had seen the magicians of Egypt befooled, so, here, the great conjurer of the east. See Isa 47:12-14. Secondly, It is a confession of the sovereignty and dominion of the divine power. He owns that he could do no more than God would suffer him to do, for God could overrule all his purposes, and turn his counsels headlong. Thirdly, It is a confession of the inviolable security of the people of God. Note, 1. God's Israel are owned and blessed of him. He has not cursed them, for they are delivered from the curse of the law; he has not defied them, nor rejected or abandoned them, though mean and vile. 2. Those that have the good-will of Heaven have the ill-will of hell; the serpent and this seed have an enmity to them. 3. Though the enemies of God's people may prevail far against them, yet they cannot curse them; that is, they cannot do them any real mischief, much less a ruining mischief, for they cannot separate them from the love of God, Rom 8:39.
(2.)He pronounces them happy in three things: -
[1.]Happy in their peculiarity, and distinction from the rest of the nations: From the top of the rock I see him, Num 23:9. And it seems to have been a great surprise to him that whereas, it is probable, they were represented to him as a rude and disorderly rabble, that infested the countries round about in rambling parties, he was them a regular incorporated camp, in which appeared all the marks of discipline and good order; he saw them a people dwelling alone, and foresaw they would continue so, and their singularity would be their unspeakable honour. Persons of quality we call person of distinction; this was Israel's praise, though their enemies turned it to their reproach, that they differed from all the neighbouring nations, not only in their religion and sacred rites, but in their diet, and dress, and common usages, as a people called out of the world, and not to be conformed to it. They never lost their reputation till they mingled among the heathen, Psa 106:35. Note, It is the duty and honour of those that are dedicated to God to be separated from the world, and not to walk according to the course and custom of it. Those who make conscience of peculiar duties may take the comfort of peculiar privileges, which it is probable Balaam has an eye to here. God's Israel shall not stand upon a level with other nations, but be dignified above them all, as a people near to God, and set apart for him.
[2.]Happy in their numbers, not so few and despicable as they were represented to him, but an innumerable company, which made them both honourable and formidable (Num 23:10): Who can count the dust of Jacob? The number of the people was the thing that Balak was vexed at (Num 22:3): Moab was afraid of them, because they were many; and God does here by Balaam promote that fear and vexation, foretelling their further increase. Balak would have him see the utmost part of the people (Num 22:41), hoping the more he saw of them the more he would be exasperated against them, and throw about his curses with the more keenness and rage; but it proved quite contrary: instead of being angry at their numbers, he admired them. The better acquainted we are with God's people the better opinion we have of them. He takes notice of the number, First, Of the dust of Jacob; that is, the people of Jacob, concerning whom it was foretold that they should be as the dust for number, Gen 28:14. Thus he owns the fulfilling of the promise made to the fathers, and expects that it should be yet further accomplished. Perhaps it was part of David's fault in numbering the people that he offered to count the dust of Jacob, which God had said should be innumerable. Secondly, Of the fourth part of Israel, alluding to the form of their camp, which was cast into four squadrons, under four standards. Note, God's Israel are a very great body, his spiritual Israel are so, and they will appear to be so when they shall all be gathered together unto him in the great day, Rev 7:9.
[3.]Happy in their end: Let me die the death of the righteous Israelites, that are in covenant with God, and let my last end, or future state, be like theirs, or my recompence, namely, in the other world. Here, First, It is taken for granted that death is the end of all men; the righteous themselves must die: and it is good for us to think of this with application, as Balaam himself does here, speaking of his own death. Secondly, he goes upon the supposition of the soul's immortality, and a different state on the other side death, to which this is a noble testimony, and an evidence of its being anciently known and believed. For how could the death of the righteous be more desirable than the death of the wicked upon any other account than as it involved happiness in another world, since in the manner and circumstances of dying we see all things come alike to all? Thirdly, He pronounces the righteous truly blessed, not only while they live, but when they die, which makes their death not only more desirable than the death of others, but even more desirable than life itself; for in that sense his wish may be taken. Not only, "When I do die, let me die the death of the righteous;" but, "I could even now be willing to die, on condition that I might die the death of the righteous, and reach my end this moment, provided it might be like his." Very near the place where Balaam now was, on one of the mountains of Moab, not long after this, Moses died, and to that perhaps God, who put this word into his mouth, designed it should have a reference, that by it Moses might be encouraged to go up and die such a death as Balaam himself wished to die. Fourthly, He shows his opinion of religion to be better than his resolution; there are many who desire to die the death of the righteous, but do not endeavour to live the life of the righteous. Gladly would they have their end like theirs, but not their way. They would be saints in heaven, but not saints on earth. This is the desire of the slothful, which kills him, because his hands refuse to labour. This of Balaam's is only a wish, not a prayer, and it is a vain wish, being only a wish for the end, without any care for the means. Thus far this blessing goes, even to death, and beyond it, as far as the last end. Now,
III. We are told, 1. How Balak fretted at it, Num 23:11. He pretended to honour the Lord with his sacrifices, and to wait for the answer God would send him; and yet, when it did not prove according to his mind, he forgot God, and flew into a great passion against Balaam, as if it had been purely his doing: "What hast thou done unto me! How hast thou disappointed me!" Sometimes God makes the enemies of his church a vexation one to another, while he that sits in heaven laughs at them, and the efforts of their impotent malice. 2. How Balaam was forced to acquiesce in it. He submits because he cannot help it, and yet humours the thing with no small address, as if he had been peculiarly conscientious, answering Balak with the gravity of a prophet: Must I not take heed to speak that which the Lord has put in my mouth? Num 23:12. Thus a confession of God's overruling power is extorted from a wicked prophet, to the further confusion of a wicked prince.
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SUMMARY
Numbers 23:1 initiates the pivotal encounter between Balak, King of Moab, and Balaam, the renowned Mesopotamian diviner, as Balaam issues precise instructions for an elaborate ritual. This verse meticulously details the requirements for constructing seven altars and preparing seven oxen and seven rams, thereby setting the stage for Balaam's subsequent prophetic pronouncements and Balak's desperate, yet ultimately futile, attempt to secure a divine curse against the advancing Israelite nation.
CONTEXT
Literary Context: This verse immediately follows Balaam's arrival in Moab and his initial audience with King Balak, as described in Numbers 22:36-41. The broader narrative context establishes Israel's encampment in the plains of Moab, poised to enter the Promised Land, which instills profound fear in Balak due to their overwhelming numbers and recent victories (see Numbers 22:3-4). Balak's response is not military engagement but an attempt at spiritual warfare, leading him to hire Balaam, a non-Israelite prophet from Pethor, known for his ability to bless or curse (see Numbers 22:5-6). Despite Yahweh's initial prohibition and the dramatic divine intervention involving Balaam's donkey and the angel of the Lord (see Numbers 22:22-35), Balaam has arrived, but with the explicit divine constraint that he can only speak the words God puts in his mouth (see Numbers 22:35). Numbers 23:1 thus marks the commencement of the actual ritualistic attempts to curse Israel, initiating a series of oracles that will consistently defy Balak's intentions.
Historical & Cultural Context: In the ancient Near East (ANE), the employment of diviners, seers, or prophets by kings and nations was a widespread practice. These individuals were believed to possess the ability to mediate with deities, interpret omens, foresee the future, and even invoke blessings or curses. Balaam, though not an Israelite, was clearly recognized for his spiritual potency, indicating a common belief in the efficacy of such figures across cultural boundaries. The meticulous instructions for constructing altars and preparing specific numbers of valuable animals—oxen and rams—reflect typical ANE sacrificial practices. The costliness and precision of offerings were considered paramount for successful communication with, or appeasement of, the gods. The number seven, in particular, held significant symbolic meaning across many ancient cultures, often representing completeness, perfection, divine fullness, or even a sacred covenant. Balak's desperate actions underscore the political and military realities of the time, where spiritual warfare was considered as crucial as physical combat in securing national survival or dominance.
Key Themes: This verse immediately introduces several pivotal themes that will unfold throughout the Balaam narrative. Foremost is the Divine Sovereignty of Yahweh, who ultimately controls the words of even a non-Israelite prophet and cannot be manipulated or coerced by human rituals or intentions (a truth powerfully articulated in Numbers 23:8). It highlights the Futility of Pagan Rituals when pitted against the will of the one true God; despite the elaborate and costly preparations, Balak's desire to curse Israel will be repeatedly thwarted. The narrative also explores the Nature of Prophecy, demonstrating that true prophecy originates from God and is not subject to the diviner's own will or the patron's desires (as Balaam himself states in Numbers 22:38). Finally, the verse sets up the central tension between Blessing and Curse, as Balak seeks a curse, but God intends only blessing for His covenant people (a theme powerfully summarized in Deuteronomy 23:5).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 23:1 employs several literary devices that enrich its meaning and foreshadow the narrative's theological punch. The most prominent is Repetition, specifically the insistent use of the number "seven" (seven altars, seven oxen, seven rams). This repetition emphasizes the meticulousness, completeness, and perceived potency of the ritual Balaam orchestrates, highlighting Balak's desperate commitment to securing a curse. This numerical emphasis also functions as Symbolism, as the number seven universally connotes perfection, completeness, or divine fullness in ancient Near Eastern thought, suggesting Balaam's attempt to engage the divine in the most comprehensive and unassailable manner possible. Furthermore, the elaborate preparations described in this verse serve as powerful Foreshadowing, ironically setting the stage for the ultimate futility of human attempts to thwart God's sovereign plan. The grand scale of the ritualistic effort subtly hints at the even grander, unshakeable power of God, who will ultimately turn the intended curses into blessings, demonstrating His absolute control.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 23:1 immediately plunges the reader into the profound theological tension between human will and divine sovereignty. Balak, driven by fear and operating within a pagan worldview, believes he can manipulate the divine through elaborate rituals and a hired prophet. This verse, with its meticulous instructions for altars and sacrifices, vividly illustrates the ancient world's attempts to coerce deities or bend their will through human effort and costly offerings. However, the subsequent narrative will powerfully demonstrate that God is not a cosmic force to be manipulated, but a sovereign Person whose purposes cannot be thwarted by human schemes or pagan rites. His covenant faithfulness to Israel stands unassailable, turning every intended curse into a blessing, thereby revealing His ultimate control over all creation and every word spoken. This passage serves as a powerful reminder that God's character and promises are immutable, transcending all human attempts at control.
REFLECTION AND APPLICATION
In a world that often seeks control through various means—whether through wealth, power, strategic planning, or even religious performance—Numbers 23:1 serves as a powerful and enduring reminder of God's absolute sovereignty. We might not literally build seven altars or offer oxen and rams, but we can subtly fall into the trap of believing that our own meticulous efforts, our fervent prayers, our good deeds, or our adherence to specific rituals can somehow force God's hand or bend His will to our desires. This passage challenges us to examine our motives when we approach God: are we seeking to align ourselves with His perfect will and purposes, or are we attempting to leverage our actions to manipulate Him into fulfilling our own agendas? True faith is not about coercing God, but about humbly trusting in His unchanging character, His unfailing promises, and His ultimate control over all circumstances. This liberates us from the anxiety of trying to control outcomes and invites us into a relationship of deep reliance and joyful submission to the One who always works for the good of His people and whose plans can never be thwarted.
Questions for Reflection
FAQ
Why did Balaam ask for "seven" of everything?
Answer: The number "seven" holds profound symbolic weight in both biblical and ancient Near Eastern cultures, frequently representing completeness, perfection, divine fullness, or even a sacred covenant. By instructing Balak to prepare "seven altars, and... seven oxen and seven rams," Balaam was likely attempting to perform a ritual that was perceived as perfectly complete and potent. This meticulous adherence to the number seven was an effort to ensure the maximum possible efficacy of the ritual, aiming for a comprehensive and undeniable spiritual outcome that would compel the deity he consulted to act according to Balak's desire to curse Israel. It reflects the deep-seated belief in the power of specific numbers and precise rituals to influence the spiritual realm, a common practice in the ancient world as seen in various pagan traditions.
CHRIST-CENTERED FULFILLMENT
Numbers 23:1, with its depiction of elaborate but ultimately futile attempts to curse God's people through ritual, powerfully foreshadows the ultimate triumph of God's blessing in Christ. Just as Balaam's meticulously prepared curses were sovereignly turned into blessings by God (as explicitly stated in Deuteronomy 23:5), so too has the greatest curse—the curse of sin and death—been utterly defeated through the perfect sacrifice of Jesus Christ. The "curse of the law" that hung over humanity, a consequence of our rebellion and inability to perfectly keep God's commands, was absorbed and nullified by Christ when He "became a curse for us" on the cross (see Galatians 3:13). This divine reversal transformed humanity's condemnation into an eternal blessing of redemption, justification, and new life for all who believe. No human ritual, no satanic scheme, no power on earth or under it, can undo the finished work of the Lamb of God who takes away the sin of the world. Christ is the ultimate fulfillment of God's unchangeable purpose to bless His people, demonstrating a sovereignty far greater than any ancient diviner or king could comprehend, securing a blessing that is eternal and unassailable (as promised in Ephesians 1:3). Through Him, we receive not a temporary reprieve from a curse, but an everlasting inheritance of grace and peace.