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Commentary on Numbers 23 verses 13–30
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.
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SUMMARY
Numbers 23:17 marks a critical juncture in the unfolding confrontation between Balak, king of Moab, and the prophet Balaam. Following Balaam's initial, divinely compelled blessing of Israel, Balak, stubbornly refusing to accept God's decree, relocates Balaam to a new vantage point, hoping that a change in perspective and renewed sacrifices will yield a different prophetic outcome. This verse vividly captures Balak's impatient return to Balaam, finding the prophet standing by his freshly offered burnt offering, surrounded by the expectant princes of Moab. Balak's direct and urgent question, "What hath the LORD spoken?", underscores his desperate anticipation for a divine word that might finally turn the tide against the encroaching Israelites.
CONTEXT
Literary Context: This verse is strategically positioned as the immediate prelude to Balaam's second oracle, forming a crucial bridge in the narrative arc of Numbers 22-24. It directly follows Balak's frustrated reaction to Balaam's first blessing of Israel from Kirjath-huzoth, where the prophet, despite Balak's intentions, was divinely constrained to bless rather than curse (Numbers 23:11-12). Undeterred, Balak, driven by a pagan belief in the efficacy of ritual and location, moves Balaam to "the field of Zophim, to the top of Pisgah," a site from which only a portion of the Israelite camp was visible (Numbers 23:13-14). Here, Balaam again performs the elaborate ritual of seven altars and seven sacrifices, signifying a renewed attempt to solicit a divine word. Balak's swift return and his pointed question in Numbers 23:17 build intense anticipation for the second oracle, highlighting the king's persistent but ultimately futile efforts to manipulate God's sovereign will.
Historical & Cultural Context: The events of Numbers 23:17 are set against the backdrop of Israel's formidable presence in the plains of Moab, a situation that instilled profound fear in Balak, the Moabite king (Numbers 22:3-4). In the ancient Near East, it was a common practice for kings and nations facing existential threats to employ diviners or prophets to secure divine favor, often through curses against their enemies. Balaam, though not an Israelite, was widely recognized for his potent prophetic abilities, believed to be able to bless or curse effectively (Numbers 22:6). The repeated offering of burnt offerings (Hebrew: ‘ōlāh) was a prevalent form of worship and petition across various cultures, including Israel and its neighbors, symbolizing complete dedication and an appeal to the deity. Balak's persistent use of this ritual, coupled with his strategic changes of location, reflects a pagan worldview that presumed divine will could be influenced, altered, or even coerced through specific rites, propitiatory offerings, and advantageous geographical vantage points.
Key Themes: Numbers 23:17 powerfully contributes to several overarching themes within the book of Numbers and the broader Pentateuch. Foremost among these is the theme of Divine Sovereignty and the Immutability of God's Word. Balak's desperate and repeated attempts to coerce a curse from God through Balaam, despite God's clear and unwavering intention to bless Israel, underscore the profound futility of human schemes against divine purpose. This passage reinforces the foundational truth that God's plans cannot be thwarted, manipulated, or altered by human ritual, desire, or strategic positioning, a concept 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" (Numbers 23:19). Another key theme is The Nature of True Prophecy, contrasting Balaam's initial mercenary inclinations with his ultimate, divinely compelled submission to God's direct word, thereby demonstrating that a true prophet speaks only what the LORD commands, irrespective of personal inclination or external pressure (Numbers 22:38). Finally, the verse highlights The Lord's Unwavering Faithfulness to His Covenant Promises, as His protective hand and blessing over Israel are powerfully demonstrated even through the mouth of a pagan prophet hired to curse them, thereby fulfilling the ancient promises made to Abraham (Genesis 12:3).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several effective literary devices to heighten its dramatic impact and underscore its theological message. Anticipation is a dominant element, meticulously built through Balak's persistent actions—his repeated relocation of Balaam, his renewed offering of sacrifices, and his impatient return—all culminating in his direct, urgent question. This creates a palpable sense of suspense for the reader, wondering what divine word will follow. Dramatic Irony is also powerfully at play; while Balak desperately seeks a curse against Israel, the audience is already fully aware from Balaam's previous oracle and God's clear intentions that only a blessing can issue forth. This stark contrast between Balak's fervent hope and God's predetermined, unchangeable plan adds a profound layer of tension and highlights the ultimate futility of human opposition to divine will. Furthermore, the Repetition of the sacrificial ritual (seven altars, seven oxen, seven rams) across different locations emphasizes Balak's stubborn persistence and his pagan belief in the efficacy of ritual to sway divine favor, even as it simultaneously underscores the unchanging and unswayable nature of God's purpose.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 23:17 serves as a powerful testament to the absolute sovereignty of God and the unchangeable nature of His word. Balak's desperate inquiry, "What hath the LORD spoken?", highlights his desire to hear a specific message—a curse against Israel—but the narrative consistently demonstrates that God's will cannot be coerced or manipulated by human rituals, sacrifices, or changes in circumstance. This verse sets the stage for Balaam's second oracle, which, like the first, will reiterate God's faithfulness to His covenant promises to Israel, irrespective of the intentions of their enemies. It underscores the profound theological truth that God is not subject to human whims or pagan attempts at divination; rather, He is the ultimate authority whose plans are immutable and whose word always accomplishes its intended purpose. This passage therefore encourages unwavering trust in God's steadfast character and His providential control over all events, even when faced with formidable opposition.
REFLECTION AND APPLICATION
Numbers 23:17 offers profound lessons for contemporary believers, serving as a poignant mirror to our own spiritual tendencies. Balak's frantic pursuit of a curse, his repeated attempts to alter God's decree through ritual and changes in location, serves as a powerful reminder of the human inclination to try and manipulate God or bend His will to our own desires. We often find ourselves in situations where we desperately want a particular outcome, and like Balak, we might be tempted to try various "formulas," "strategies," or even "bargains" to convince God to act according to our plans. However, this verse powerfully asserts God's absolute sovereignty and the immutability of His purposes. It calls us to a posture of humble submission and patient trust, recognizing that God's plans are perfect, cannot be thwarted, and are always for His glory and our ultimate good. Our role is not to dictate to God, but to listen intently for what "the LORD has spoken," and then to align our lives with His revealed will, confident that His blessings are sure and His promises unwavering. This passage encourages us to release our anxieties and manipulative tendencies, resting in the profound peace that comes from knowing God is in sovereign control and His word will ultimately prevail.
Questions for Reflection
FAQ
Why was Balak so persistent in seeking a curse against Israel, despite Balaam's initial blessing?
Answer: Balak's persistence stemmed from a potent combination of intense fear and a deeply ingrained pagan worldview. The sheer size and proximity of the Israelite encampment filled him with dread, as he viewed them as an overwhelming, existential threat to Moab (Numbers 22:3-4). In the ancient Near East, it was commonly believed that divine favor or disfavor could be manipulated through specific rituals, costly sacrifices, and even strategic changes in geographical vantage points, which were thought to influence the "divine eye" or disposition. Balak likely thought that by moving Balaam to a new location (Pisgah, where only a portion of Israel was visible) and offering fresh sacrifices, he could change the divine decree. His desperation and his pagan understanding of the gods' manipulability overruled any rational acceptance of the first blessing, driving him to repeatedly try to force God's hand.
Why does Balaam use "LORD" (Yahweh), the personal covenant name of Israel's God, instead of a pagan deity name like Chemosh, when speaking to Balak?
Answer: Balaam's consistent use of "LORD" (Yahweh), the personal covenant name of Israel's God, is highly significant. While Balaam was not an Israelite and may have practiced various forms of divination, the biblical narrative consistently portrays him as someone who recognized the supreme power and unique authority of Israel's God. From his very first encounter with God, Balaam explicitly declared, "I cannot go beyond the word of the LORD my God, to do less or more" (Numbers 22:18). He understood that his prophetic abilities, particularly in this instance, were directly controlled by Yahweh, the God of Israel. Therefore, when speaking to Balak, Balaam accurately refers to the ultimate source of his messages. Balak, in turn, adopts this terminology in his urgent question in Numbers 23:17, indicating that he, too, acknowledged that Balaam's power derived from this specific and uniquely powerful deity, even if he did not worship Him.
CHRIST-CENTERED FULFILLMENT
The narrative of Balak and Balaam, culminating in Balak's urgent question in Numbers 23:17, finds its ultimate Christ-centered fulfillment in the unthwartable plan of God for salvation through Jesus Christ. Just as Balak's desperate attempts to curse Israel were utterly futile against God's sovereign will to bless His people, so too are all human and demonic efforts to oppose God's redemptive purposes in Christ. The blessings pronounced by Balaam over Israel, particularly the prophecy of a "star" and "scepter" arising from Jacob (Numbers 24:17), foreshadow the ultimate blessing poured out on all humanity through the Messiah. Jesus Christ is the true "star" that "shall come out of Jacob" and the "scepter" that "shall rise out of Israel," fulfilling the prophetic words that Balaam was compelled to utter. God's unwavering faithfulness to His covenant promises, demonstrated in His protection of Israel from Balak's curses, culminates in the New Covenant established through Christ's perfect sacrifice on the cross (Hebrews 9:15). Through Him, we receive the blessing of Abraham, which is the gift of the Spirit by faith, not by works of the law (Galatians 3:14). The futility of trying to manipulate God's will, so evident in Balak's actions, is contrasted with the perfect obedience of Christ, who always did the will of His Father, even to death on a cross (John 6:38; Philippians 2:8). In Christ, God's "spoken" word is not merely a declaration but a person—the Living Word made flesh (John 1:14)—who perfectly embodies and accomplishes God's unchangeable plan of grace and salvation for all who believe.