Numbers 23:16

Translation
King James Version
And the LORD met Balaam, and put a word in his mouth, and said, Go again unto Balak, and say thus.
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KJV (with Strong's)
And the LORD H3068 met H7136 Balaam H1109, and put H7760 a word H1697 in his mouth H6310, and said H559, Go again H7725 unto Balak H1111, and say H1696 thus.
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Complete Jewish Bible
ADONAI met Bil'am, put a word in his mouth and said, "Go on back to Balak, and speak as I tell you."
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Berean Standard Bible
And the LORD met with Balaam and put a message in his mouth, saying, “Return to Balak and speak what I tell you.”
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American Standard Version
And Jehovah met Balaam, and put a word in his mouth, and said, Return unto Balak, and thus shalt thou speak.
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World English Bible Messianic
The LORD met Balaam, and put a word in his mouth, and said, “Return to Balak, and say this.”
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Geneva Bible (1599)
And the Lord mette Balaam, and put an answere in his mouth, and sayd, Goe againe vnto Balak, and say thus.
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Young's Literal Translation
and Jehovah cometh unto Balaam, and setteth a word in his mouth, and saith, `Turn back unto Balak, and thus thou dost speak.'
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See also
Numbers 23:5Numbers 22:35Numbers 24:1
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Balak and Balaam
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In the KJVVerse 4,433 of 31,102

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SUMMARY

Numbers 23:16 captures a pivotal moment of divine intervention where the LORD encounters Balaam and directly imparts His message, placing specific words into the diviner's mouth. This encounter unequivocally demonstrates God's absolute sovereignty over all creation, including the speech of even a pagan prophet, thereby guaranteeing the fulfillment of His unchangeable purpose to bless Israel, despite any human or demonic opposition. It serves as the immediate prelude to Balaam's second oracle, which, like the first, will unexpectedly pronounce a blessing rather than a curse upon the Israelites.

CONTEXT

  • Literary Context: This verse is strategically placed within the narrative of Balaam's oracles, immediately following his first failed attempt to curse Israel (Numbers 23:7-10). Frustrated by the unexpected blessing, King Balak relocates Balaam to a new vantage point, "the field of Zophim, on the top of Pisgah" (Numbers 23:14), in a desperate hope that a change of scenery might alter the divine decree. Balaam then instructs Balak to replicate the ritualistic preparations, building seven altars and offering sacrifices (Numbers 23:14-15). It is after these preparations, and Balaam's withdrawal to a solitary place, that the LORD directly intervenes as described in Numbers 23:16. This divine dictation directly precedes Balaam's second, equally powerful, oracle of blessing (Numbers 23:18-24), reinforcing the overarching theme of the futility of human attempts to thwart God's immutable will and promises.
  • Historical & Cultural Context: The events of Numbers 23 unfold on the plains of Moab, east of the Jordan River, as the Israelite nation stands poised on the threshold of the Promised Land. Balak, the reigning king of Moab, is gripped by fear at the sheer size and presence of the Israelite multitude. Consequently, he enlists Balaam, a renowned and influential diviner from Pethor near the Euphrates (Numbers 22:5), to pronounce a curse upon them. In the ancient Near East, curses and blessings were believed to possess tangible, potent power, frequently invoked by professional seers, diviners, or prophets. Kings routinely employed such figures to secure military victories or avert impending disasters. Balaam's formidable reputation was such that it was widely believed, "he whom you bless is blessed, and he whom you curse is cursed" (Numbers 22:6). This prevalent cultural belief in the efficacy of such pronouncements renders God's direct and absolute control over Balaam's speech even more profoundly striking, serving as a powerful demonstration of His unrivaled supremacy over all spiritual powers, human intentions, and perceived magical forces.
  • Key Themes: The preeminent theme underscored in this passage is Divine Sovereignty, which powerfully emphasizes God's absolute and unchallengeable control over all events and individuals, even those who seemingly stand in opposition to His divine will. Balaam, despite his pagan background, his personal desires for gain, and Balak's insistent demands, is ultimately rendered a mere instrument in the hands of God, utterly incapable of uttering anything other than the precise words God places in his mouth. This narrative thread profoundly reinforces the theological truth that God's meticulously planned purposes for His chosen people are utterly unthwartable, echoing the divine declaration found in Isaiah 46:10. Another crucial theme is Prophetic Control and Inspiration, which vividly illustrates the mechanism by which God directly imparts His authoritative message to His chosen, or even unwilling, messengers. This divine dictation ensures the absolute purity, unerring accuracy, and unassailable authority of the message conveyed. This divine act highlights God's unwavering faithfulness to His covenant promises to Israel, which are immutable and steadfast, as explicitly articulated in Balaam's subsequent oracle: "God is not a man, that he should lie; neither the son of man, that he should repent."

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Met (Hebrew, qârâh', H7136): This verb (H7136) signifies "to light upon," "to happen," or "to bring about." In this context, "the LORD met Balaam" does not imply a casual or accidental encounter but a divinely orchestrated, purposeful appointment. It suggests that God intentionally sought out Balaam at this precise moment to intervene in the unfolding events, emphasizing God's active, direct, and sovereign engagement in the narrative, ensuring His will is performed.
  • Put (Hebrew, sûwm', H7760): This verb (H7760) means "to place," "to set," or "to appoint." When the text states God "put a word in his mouth" (וַיָּשֶׂם דָּבָר בְּפִיו, wayyāśem dāḇār bᵉp̱îw), it is a powerful idiom denoting direct, supernatural impartation and complete control. It underscores that Balaam's subsequent utterance is not his own, nor is it influenced by Balak's desires or Balaam's personal inclinations, but is entirely and exclusively dictated by God. This phrase profoundly highlights the divine origin and unassailable authority of the message Balaam is compelled to deliver.
  • Word (Hebrew, dâbâr', H1696): Derived from the root H1696, this noun (H1697) refers to "a word," "a matter," or "a thing." In this context, "a word" signifies a specific, divinely authored message or pronouncement. The fact that God puts "a word" (singular) in Balaam's mouth emphasizes the precise and singular nature of the divine communication, indicating that Balaam is to be a mere conduit for God's exact message, without deviation or personal embellishment. This word is not merely information but carries the weight of divine decree and ultimate authority.

Verse Breakdown

  • "And the LORD met Balaam": This opening clause establishes the direct, personal, and intentional encounter between YHWH, the sovereign God of Israel, and Balaam, the pagan diviner. It highlights God's initiative and active presence in controlling the unfolding situation, unequivocally demonstrating that Balaam's actions and pronouncements are not independent but are entirely subject to divine oversight. This meeting is not a chance occurrence but a deliberate act within God's overarching plan to protect and bless His covenant people, Israel.
  • "and put a word in his mouth": This is the central and most pivotal action of the verse, powerfully emphasizing God's absolute and complete control over Balaam's prophetic utterance. It signifies a direct act of divine inspiration and dictation, ensuring that Balaam would speak only what God willed, and precisely as God willed it. This act effectively transforms Balaam into a passive conduit for God's message, stripping him of any personal agency, bias, or capacity to alter the pronouncement, thereby highlighting God's absolute sovereignty over human speech, intentions, and even the supernatural realm.
  • "and said, Go again unto Balak, and say thus": This final clause constitutes God's direct, unequivocal command to Balaam. It explicitly instructs him to return to King Balak and deliver the divinely inspired message. The imperative "Go again" reinforces the continuation of the narrative's tension, while the concluding phrase "say thus" serves as a strict directive, indicating that Balaam is to deliver the message verbatim, without any alteration, addition, or personal interpretation. This command solidifies Balaam's role as a mere mouthpiece for God and underscores the certainty, authority, and unchangeable nature of the upcoming oracle, which, to Balak's dismay, will once again be a blessing for Israel.

Literary Devices

Numbers 23:16 employs several potent literary devices to convey its profound theological message. The most prominent is Anthropomorphism, where God is depicted in human-like terms, specifically "putting a word in his mouth." This vivid imagery provides a tangible and immediate representation of divine intervention, making God's direct control over Balaam's speech comprehensible and impactful to the reader. It is a powerful way to communicate the intimate and absolute nature of divine authority. Furthermore, the verse utilizes Foreshadowing by explicitly stating that Balaam will "say thus," thereby building anticipation for the content of the impending oracle and hinting at its divine origin and unalterable nature. The narrative's repeated pattern of Balaam withdrawing to meet the LORD and subsequently returning to deliver a message also functions as a sophisticated Structural Parallelism, mirroring the events of Numbers 23:3-5 and reinforcing the overarching theme of God's consistent, unchangeable, and sovereign will throughout the oracles.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 23:16 stands as a profound declaration of God's unyielding sovereignty and His unwavering commitment to His covenant promises. It unequivocally demonstrates that no human scheme, no pagan ritual, and no demonic power can possibly thwart the divine will. God's direct, intrusive intervention in Balaam's speech underscores His absolute control over all things, even the words of those who are not His faithful servants or who actively oppose His purposes. This incident serves as a powerful, timeless reminder that God is actively and intimately involved in the affairs of humanity, meticulously orchestrating events to fulfill His predetermined purposes, particularly concerning His chosen people. His word is not merely a suggestion or a possibility, but a divine decree that will inevitably and infallibly come to pass, regardless of opposition.

REFLECTION AND APPLICATION

The divine encounter described in Numbers 23:16 offers profound comfort and a significant challenge to believers today. It provides an unshakeable assurance that God's sovereign purposes for His people are immutable and cannot be thwarted by any opposition, whether visible or unseen. In a world frequently characterized by uncertainty, pervasive fear, and seemingly insurmountable hostile forces, this verse serves as a powerful anchor, reminding us that our ultimate security and hope rest not in human strength, political maneuvering, or personal ingenuity, but in the unshakeable, absolute sovereignty of God. We can confidently trust that even when circumstances appear dire or chaotic, God is actively at work, meticulously orchestrating events, and even utilizing unexpected instruments, to accomplish His good, perfect, and ultimate will. This truth should inspire us to live with greater confidence, courage, and peace, knowing that the same God who powerfully put a word in Balaam's mouth is the very God who intimately guides our steps, upholds His promises to us, and works all things for the good of those who love Him. It also challenges us to critically examine our own lives: are we truly listening for and speaking God's words, allowing His truth to shape our discourse, or do we permit our own desires, worldly pressures, or cultural narratives to dictate our message and actions?

Questions for Reflection

  • How does the absolute sovereignty of God over Balaam's speech provide comfort and strength when you face overwhelming opposition or deep uncertainty in your own life?
  • In what specific ways might God be using unexpected people, challenging circumstances, or even seemingly adverse situations in your life to accomplish His greater purposes?
  • What practical steps can you take to ensure that your words and actions are consistently aligned with God's revealed will, rather than being swayed by external pressures or personal inclinations?

FAQ

Why did God use a pagan diviner like Balaam to bless Israel instead of a faithful prophet?

Answer: God's deliberate decision to use Balaam, a pagan diviner, powerfully highlights His absolute sovereignty and His boundless capacity to accomplish His divine purposes through any means He chooses, even through an unwilling or morally compromised individual. This choice profoundly demonstrates that God's power and faithfulness are not limited by human faithfulness, spiritual alignment, or moral standing. By compelling a renowned pagan diviner, specifically sought out for his ability to curse, to instead pronounce blessings upon Israel, God unequivocally underscored that His blessing upon Israel was immutable, divinely decreed, and could not be reversed or negated by any human design, demonic power, or magical incantation. This extraordinary event also served as a public, undeniable declaration to King Balak and the surrounding nations that the God of Israel was supreme over all other gods, spiritual forces, and human intentions, as evidenced by Balaam's own constrained confession: "I cannot go beyond the word of the LORD my God to do less or more."

CHRIST-CENTERED FULFILLMENT

Numbers 23:16, with its profound emphasis on God's sovereign control over speech, destiny, and the very words uttered by a prophet, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. Balaam, an unwilling and compromised prophet, was compelled by divine power to speak God's blessing upon Israel, thereby foreshadowing the ultimate, perfect, and supremely willing Prophet—Jesus—through whom the fullness of God's blessings are poured out upon humanity. Just as God sovereignly "put a word in Balaam's mouth," so too was Jesus the very "Word" (Logos) of God made flesh (John 1:1; John 1:14), perfectly embodying, articulating, and executing the Father's divine will and redemptive plan. Balaam's utter inability to curse Israel, despite his and Balak's fervent desires, powerfully points to Christ, who, by His sacrificial death on the cross, willingly "became a curse for us" (Galatians 3:13) so that we, who are spiritually dead in sin, might receive the boundless blessing of Abraham and the gift of eternal life. The divine control over Balaam's words anticipates the perfect and complete revelation of God's character, nature, and redemptive plan in Christ, who consistently and perfectly spoke only what the Father commanded Him (John 12:49-50). Ultimately, the unchangeable blessing pronounced through Balaam, a figure of limited and constrained prophecy, finds its eternal "Yes" and "Amen" in Jesus Christ, through whom all of God's magnificent promises are irrevocably fulfilled for all who believe (2 Corinthians 1:20).

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Commentary on Numbers 23 verses 13–30

I. II. Main points1. 2. Sub-points(1.) (2.) Details[1.] [2.] Fine details

Here is, I. Preparation made the second time, as before, for the cursing of Israel. 1. The place is changed, Num 23:13. Balak fancied that Balaam, having so full a prospect of the whole camp of Israel, from the top of the rocks (Num 23:9), was either so enamoured with the beauty of it that he would not curse them or so affrighted with the terror of it that he durst not; and therefore he would bring him to another place, form which he might see only some part of them, which would appear more despicable, and that part at least which would lie in view he hoped he might obtain leave to curse, and so by degrees he should get ground against them, intending, no doubt, if he had gained this point, to make his attack on that part of the camp of Israel which Balaam now had in his eye, and into which he was to throw the fireballs of his curses. See how restless and unwearied the church's enemies are in their malicious attempts to ruin it; they leave no stone unturned, no project untried, to compass it. O that we were as full of contrivance and resolution in prosecuting good designs for the glory of God! 2. The sacrifices are repeated, new altars are built, a bullock and a ram offered on every altar, and Balak attends his sacrifice as closely as ever, Num 23:14, Num 23:15. Were we thus earnest to obtain the blessing as Balak was to procure a curse (designedly upon Israel, but really upon himself and his people), we should not grudge the return both of the charge and of the labour of religious exercises. 3. Balaam renews his attendance on God, and God meets him the second time, and puts another word into his mouth, not to reverse the former, but to ratify it, Num 23:16, Num 23:17. If God said not to Balaam, Seek in vain, much less will he say so to any of the seed of Jacob, who shall surely find him, not only as Balaam, their instructor and oracle, but their bountiful rewarder. When Balaam returned Balak was impatient to know what message he had: "What hath the Lord spoken? Are there any better tidings yet, any hopes of speeding?" This should be our enquiry when we come to hear the word of God. See Jer 23:35.

II. A second conversion of the curse into a blessing by the overruling power of God; and this blessing is both larger and stronger than the former, and quite cuts off all hopes of altering it. Balak having been so forward to ask what the Lord had spoken (Num 23:17), Balaam now addresses himself particularly to him (Num 23:18): Rise up, Balak, and hear. It was a message from God that he had to deliver, and it is required of Balak, though a king, that he attend (hear and hearken, with a close application of mind, let not a word slip), and also that he attend with reverence: Rise up, and hear. His successor Eglon, when he was to receive a message from God, rose out of his seat, Jdg 3:20.

1.Two things Balaam in this discourse informs Balak of, sorely to his grief and disappointment: -

(1.)That he had no reason to hope that he should ruin Israel.

[1.]It would be to no purpose to attempt to ruin them, and he would deceive himself if he expected it, for three reasons: -

First, Because God is unchangeable: God is not a man that he should lie, Num 23:19. Men change their minds, and therefore break their words; they lie, because they repent. But God does neither. He never changes his mind, and therefore never recalls his promise. Balaam had owned (Num 23:8) that he could not alter God's counsel, and thence he infers here that God himself would not alter it; such is the imperfection of man, and such the perfection of God. It is impossible for God to lie, Heb 6:18. And, when in scripture he is said to repent, it is not meant of any change of his mind (for he is in one mind, and who can turn him?) but only of the change of his way. This is a great truth, that with God there is no variableness nor shadow of turning. Now here, 1. He appeals to Balak himself concerning it: "Hath he said, and shall he not do it? Said it in his own purpose, and shall he not perform it in his providence, according to the counsel of his will? Hath he spoken in his word, in his promise, and shall he not make it good? Can we think otherwise of God than that he is unchangeably one with himself and true to his word? All his decrees are unalterable, and all his promises inviolable." 2. He applies this general truth to the case in hand (Num 23:20): He hath blessed and I cannot reverse it, that is, "I cannot prevail with him to reverse it." Israel were of old a blessed people, a seed that the Lord had blessed; the blessing of Abraham came upon them; they were born under the blessing of the covenant, and born to the blessing of Canaan, and therefore they could not be cursed, unless you could suppose that the God of eternal truth should break his word, and become false to himself and his people.

Secondly, Because Israel are at present unblamable: he has not beheld iniquity in Jacob, Num 23:21. Not but that there was iniquity in Jacob, and God saw it; but, 1. There was not such a degree of iniquity as might provoke God to abandon them and give them up to ruin. As bad as they were, they were not so bad as this. 2. There was no idolatry among them, which is in a particular manner called iniquity and perverseness; we have found nothing of that kind in Israel since the golden calf, and therefore, though they were in other instances very provoking, yet God would not cast them off. Balaam knew that nothing would separate between them and God but sin. While God saw no reigning sin among them, he would send no destroying curse among them; and therefore, as long as they kept in with God, he despaired of ever doing them any mischief. Note, While we keep from sin we keep from harm. Some give another sense of those words; they read it thus: He has not beheld wrong offered to Jacob, nor will he see any grievance done to Israel, that is, "He has not nor will he permit it, or allow it; he will not see Israel injured, but he will right them, and avenge their quarrel." Note, God will not bear to see any injury done to his church and people; for what is done against them he takes as done against himself, and will reckon for it accordingly.

Thirdly, Because the power of both was irresistible. He shows Balak that there was no contending with them, it was to no purpose to attempt it; for, 1. They had the presence of God with them: "The Lord his God is with him in a particular manner, and not provoked to withdraw from him." 2. They had the joy of that presence, and were always made to triumph in it: The shout or alarm of a king is among them. They shout against their enemies, as sure of victory and success, glorying continually in God as their King and conqueror for them. 3. They had had the experience of the benefit of God's presence with them, and his power engaged for them; for God brought them out of Egypt, Num 23:22. The power which had done that could never be restrained, never resisted; and, having begun so gloriously, he would no doubt finish gloriously. 4. While they had God's presence with them they had the strength of a unicorn, able to make head against all that opposed them. See Num 24:8. Such is the strength which the God of Israel gives unto his people.

[2.]From all this he infers that it was to no purpose for him to think of doing them a mischief by all the arts he could use, Num 23:23. First, He owns himself baffled. Surely there is no enchantment against Jacob so as to prevail. The curses of hell can never take place against the blessings of heaven. Not but that attempts of this kind would be made, but they would certainly be fruitless and ineffectual. Some observe that Jacob denotes the church low and afflicted, Israel denotes it prosperous and advanced; but be the church high or low, be her friends few or many, let second causes smile or frown, it comes all to one: no weapon formed against it shall prosper. Note, God easily can, and certainly will, baffle and disappoint all the devices and designs of the powers of darkness against his church, so that they shall not prevail to destroy it. Secondly, He foresees that this would be remembered in time to come. According to this time, that is, with reference to this we are now about, it shall be said concerning Jacob and Israel, and said by them, What hath God wrought! What great things hath God done for his people! It shall be said with wonder, joy, and thankfulness, and a challenge to the neighbouring nations to produce any similar instances of the care of their gods for them. Note, The defeating of the designs of the church's enemies ought to be had in everlasting remembrance to the glory of God. There is none like unto the God of Jeshurun. What Balaam says here concerning the pre-eminence of the God of Israel above all the gods of the Gentiles perhaps Moses refers to when he says (Deu 32:31), Their rock is not as our rock, even our enemies themselves being judges, Balaam particularly. Balak therefore has no hopes of ruining Israel. But,

(2.)Balaam shows him that he had more reason to fear being ruined by them, for they were likely to make bloody work among his neighbours; and, if he and his country escaped, it was not because he was too great for them to meddle with, but because he fell not within their commission Num 23:24. Behold, and tremble; the people that now have lain for some time closely encamped do but repose themselves for a while like a lion couchant, but shortly they shall rise up as a great lion, a lion rampant, that shall not lie down till he eat of the prey, and drink the blood of the slain. This seems to point at the victories he foresaw they would obtain over the Canaanites, that they would never lay down their arms till they had made a complete conquest of the land they had now in view; and, when his neighbour's house was on fire, he had reason to think his own in danger.

2.Now what was the issue of this disappointment?

(1.)Balak and Balaam were both of them sick of the cause. [1.] Balak is now willing to have his conjurer silenced. Since he cannot say what he would have him, he wishes him to say nothing: "Neither curse them at all nor bless them at all, Num 23:25. If thous canst not curse them, I beseech thee not to bless them. If thou canst no assist and encourage my forces, yet do not oppose and dispirit them" Note, God can make those that depart from him weary of the multitude of their counsels, Isa 47:13; Isa 57:10. [2.] Balaam is still willing to own himself overruled, and appeals to what he had said in the beginning of this enterprise (Num 22:38): All that the Lord speaketh, that I must do, Num 23:26. This sows, First, In general, that the way of man is not in himself; there are many devices in man's heart, but God's counsels shall stand. Secondly, In particular, that, as no weapon formed against the church shall prosper, so every tongue that rises against her in judgment god will control and condemn, Isa 54:17.

(2.)Yet they resolve to make another attempt. They think it scorn to be baffled, and therefore pursue the design, though it be only to their further confusion. And now the third time, [1.] They change the place. Balak is at last convinced that it is not Balaam's fault, on whom, before, he had laid the blame, but that really he was under a divine check, and therefore now he hopes to bring him to a place whence God might at least permit him to curse them, v. 27. Probably he and Balaam were the more encouraged thus to repeat their attempt because God had the second time allowed Balaam to go, though he had forbidden him the first time. Since by repeated trials they had carried that point, they hope in like manner to carry this. Thus because sinners are borne with, and sentence against their evil works is not executed speedily, their hearts are the more fully set in them to do evil. The place to which Balak now took Balaam was the top of Peor, the most eminent high place in all his country, where, it is probable, Baal was worshipped, and it was thence called Baal-peor. He chose this place with a hope, either, First, That it being the residence (as he fancied) of Baal, the god of Moab, Jehovah the God of Israel would not, or could not, come hither to hinder the operation; or, Secondly, That, it being a place acceptable to his god, it would be so to the Lord, and there he would be brought into a good humour. Such idle conceits have foolish men of God, and so vain are their imaginations concerning him. Thus the Syrians fancied the Lord to be God of the hills, but not of the valleys (Kg1 20:28), as if he were more powerful in one place than he is in every place. [2.] They repeat their sacrifice, seven bullocks and seven rams, upon seven altars, v. 29, 30. Thus do they persevere in their expensive oblations, though they had no promise on which to build their hopes of speeding. Let not us therefore, who have a promise that the vision at the end shall speak and not lie, be discouraged by delays, but continue instant in prayer, and not faint, Luk 18:1.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 13–30. 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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