TRV
Study This Verse
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.
Continue studying Numbers 23:20 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Numbers 23:20 encapsulates Balaam's profound and unwilling declaration to Balak, the king of Moab, asserting his absolute inability to revoke the divine blessing God has already bestowed upon Israel. This pivotal statement dramatically underscores God's unassailable sovereignty over human intentions and actions, revealing the immutability of His purposes and the irrevocable nature of His covenant faithfulness to His chosen people, even when faced with powerful and concerted opposition.
CONTEXT
Literary Context: This verse is a crucial element of Balaam's second oracle, recorded in Numbers 23:18-24. It follows Balak's desperate second attempt to induce Balaam to curse Israel, moving him from Bamoth-baal to the field of Zophim, atop Pisgah, in the hope that a change of vantage point might alter God's disposition. Despite Balak's persistent machinations and Balaam's initial mercenary inclinations, God consistently intervenes, placing words of blessing and prophecy directly into Balaam's mouth. Each oracle, from Balaam's initial journey in Numbers 22 through his final pronouncements in Numbers 24, powerfully reinforces God's absolute control over Balaam and His unwavering commitment to His covenant with Israel. Numbers 23:20 specifically marks a climactic point of this divine compulsion, where Balaam explicitly articulates his powerlessness to counteract God's established will.
Historical & Cultural Context: The narrative unfolds as the vast Israelite nation, having been miraculously delivered from Egypt, stands poised to enter the Promised Land, encamped on the plains of Moab. Balak, the Moabite king, perceives this burgeoning population as an existential threat, echoing the widespread fear among the nations of the region. In the ancient Near East, it was a common and deeply held belief that kings could employ renowned diviners or prophets to invoke potent curses upon their enemies or blessings upon themselves. Balaam, a non-Israelite prophet from Pethor in Mesopotamia, was widely recognized for his formidable prophetic and divinatory abilities, making him Balak's chosen instrument for a desperate, supernatural intervention. The cultural understanding was that such curses, once uttered by a powerful seer, could supernaturally debilitate an army or nation. This cultural backdrop profoundly magnifies the theological impact of Numbers 23:20, as it vividly demonstrates Yahweh's unique and supreme power, proving Himself superior to all other gods and human magical practices, effectively turning the pagan practice of cursing into an unexpected instrument of divine blessing.
Key Themes: Numbers 23:20 powerfully articulates several foundational theological themes. Primarily, it underscores God's Irrevocable Blessing upon His people. Once God has purposed good for Israel, no human or demonic power can annul, reverse, or negate it. Balaam's declaration serves as an undeniable divine guarantee of Israel's security, prosperity, and future. Secondly, it highlights Divine Sovereignty, demonstrating God's absolute and unchallengeable control over all creation, including the words and actions of those who might attempt to oppose His will. Despite Balak's elaborate machinations and Balaam's initial willingness to comply, God's plan for Israel prevails, consistently turning intended curses into blessings, a theme woven throughout the entire book of Numbers. This unwavering control is a profound testament to God's Unchangeable Nature and His steadfast faithfulness to His covenant promises, echoing the profound truth articulated just prior in Numbers 23:19, that God is not a man that He should lie or change His mind. The ultimate security of God's people rests not on their merit or the absence of opposition, but solely on His steadfast character and eternal decree, a truth consistently affirmed in the New Testament, such as in Romans 11:29.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices that amplify its theological message. Irony is profoundly prominent, as Balak, the Moabite king, intends to bring a devastating curse upon Israel through Balaam, yet inadvertently becomes the catalyst for a series of divine blessings. The very instrument chosen to oppose God's people is compelled by divine power to affirm God's unwavering favor upon them. This dramatic irony highlights God's supreme and unchallengeable control over all human schemes and intentions. The repeated oracles from Balaam, culminating in this verse, also serve as a powerful form of Foreshadowing, indicating God's future faithfulness and the secure, divinely ordained destiny of Israel despite formidable external threats. Furthermore, the entire narrative functions as a Divine Oracle, where Balaam, despite his pagan background and mercenary motives, is forced to speak words directly from Yahweh, emphasizing the absolute power and authority of God's word over any human will, magical incantation, or political maneuvering. The stark contrast between Balak's desperate, persistent attempts to manipulate the divine and God's effortless, sovereign reversal of those attempts creates a powerful sense of Divine Triumph and unassailable authority.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 23:20 stands as a profound testament to the immutability of God's character and the unwavering nature of His covenant promises. It assures us that God's blessings, once graciously bestowed, are not subject to human manipulation, demonic opposition, or even the fluctuating circumstances of life. This verse powerfully illustrates God's absolute sovereignty, demonstrating with undeniable clarity that His will cannot be thwarted by any earthly power or spiritual force. His faithfulness to His chosen people is not contingent upon their perfection or performance but solely upon His own steadfast love, unchanging nature, and eternal purpose. This truth provides immense comfort and security to believers, affirming that what God has purposed for good, no one can undo.
REFLECTION AND APPLICATION
Numbers 23:20 offers profound comfort and a solid, unshakeable foundation for faith in the life of a believer. It serves as a powerful reminder that our ultimate security, our spiritual blessings, and our eternal destiny are rooted not in our own efforts, our perceived worthiness, or the absence of opposition, but squarely in the unchanging character and sovereign will of God. Just as God's blessing on Israel was irrevocably established, so too are His promises to all who are in Christ. When we face adversity, opposition, or feel threatened by the schemes of others—whether spiritual or earthly—this verse calls us to trust deeply in God's ultimate control. He is capable of turning what is intended for our harm into an instrument of His blessing and glory. This truth should foster a deep sense of peace and confidence within us, knowing that if God has blessed us or given us a promise, no power on earth or in the spiritual realm can truly reverse or negate it. This understanding should embolden us to live with courage and assurance, knowing that our salvation, our divine calling, and our eternal inheritance are supremely secure because they rest on the unshakeable foundation of God's unwavering faithfulness.
Questions for Reflection
FAQ
Who was Balaam and why was he hired by Balak?
Answer: Balaam was a non-Israelite prophet or diviner from Pethor, a city located in Mesopotamia. He was widely renowned throughout the ancient Near East for his perceived ability to pronounce effective blessings and curses. Balak, the king of Moab, hired Balaam out of intense fear of the vast Israelite population encamped on his borders after their exodus from Egypt. Balak believed that a supernatural curse invoked by a powerful diviner like Balaam could supernaturally weaken or defeat the Israelites, thereby preventing them from encroaching upon his territory or conquering his land. The narrative in Numbers 22 meticulously details Balak's persistent attempts to persuade Balaam to curse Israel, despite God's clear and repeated instructions to Balaam not to do so.
What does "I cannot reverse it" truly mean in the context of God's actions?
Answer: Balaam's emphatic declaration "I cannot reverse it" signifies an absolute and utter impossibility, not merely a lack of desire or a moral choice on his part. It means that God's blessing upon Israel is a completed, effective, and unalterable divine decree. This statement powerfully highlights God's omnipotence and the immutability of His purposes. Once God has acted or spoken a blessing, no human power, no demonic influence, and no magical incantation can undo it. This truth underscores that God's will is supreme, His promises are sure, and His covenant faithfulness is unshakeable. It reinforces the profound biblical truth that God is not like humans who change their minds or break their word, as explicitly stated in Numbers 23:19.
Does this verse imply that God never changes His mind or responds to prayer?
Answer: This verse primarily emphasizes the unchangeable nature of God's ultimate covenant purposes and foundational blessings, particularly concerning His chosen people and His redemptive plan. It does not negate the broader biblical truth that God, in His sovereign wisdom and mercy, can respond to prayer or "relent" from a threatened judgment in response to genuine repentance, as seen in passages like Exodus 32:14 when Moses interceded for Israel, or in Jonah 3:10 when the Ninevites repented. However, when it comes to His foundational promises, His eternal plan for salvation, and His established blessings, especially those sealed by covenant, God's word is indeed irrevocable. Numbers 23:20 specifically speaks to the permanence of a blessing already bestowed and a divine purpose already set for Israel's good, which no external force can undo.
CHRIST-CENTERED FULFILLMENT
Numbers 23:20, with its powerful declaration of God's irrevocable blessing upon Israel, finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. The blessings pronounced upon Israel, deeply rooted in the Abrahamic covenant, pointed forward to a greater, universal blessing that would come to all nations through Abraham's ultimate Seed, Jesus. Just as Balaam, despite his intentions, could not reverse God's blessing on Israel, so too the divine blessing poured out upon humanity through Christ is eternally secure and unassailable. Jesus is the Lamb of God who takes away the sin of the world, and through His atoning sacrifice and resurrection, believers are brought into the New Covenant, inheriting the spiritual blessings promised to Abraham. Galatians 3:13-14 explicitly states that Christ redeemed us from the curse of the law so that the blessing of Abraham might come to the Gentiles through faith in Him. In Christ, we are "blessed with every spiritual blessing in the heavenly places" (Ephesians 1:3), an inheritance that is imperishable, undefiled, and unfading, kept in heaven for us (1 Peter 1:4). The security and permanence of our salvation, our adoption as children of God (Romans 8:15), and our eternal hope are all grounded in the finished work of Christ and the unchangeable purpose of God, making our blessing truly irreversible by any power, just as Balaam found himself utterly powerless to curse God's chosen people.