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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 23:8 encapsulates a profound theological truth within Balaam's first oracle, declaring the absolute futility of any human or demonic attempt to curse or defy those whom God has chosen to bless. As Balak, the king of Moab, seeks to employ Balaam to curse Israel, the diviner is divinely constrained to speak only what the LORD puts in his mouth, revealing that God's sovereign will and unchangeable purpose for His people cannot be thwarted by any external force, thus ensuring Israel's divine protection and blessing.
CONTEXT
Literary Context: This verse serves as the climactic and foundational declaration within Balaam's first oracle, delivered in direct response to Balak's desperate plea to curse the encroaching Israelites. The preceding narrative in Numbers 22 details Balak's intense fear of the vast Israelite multitude encamped on his border and his subsequent summoning of Balaam, a renowned Mesopotamian diviner. Balak leads Balaam to the "high places of Baal" near Kirjath-huzoth, hoping to gain a strategic vantage point from which a potent curse could be uttered against Israel Numbers 22:41. However, God repeatedly intervenes, first through an angelic encounter that thwarts Balaam's initial journey Numbers 22:22-35 and then by sovereignly putting His words directly into Balaam's mouth Numbers 23:5. Numbers 23:8, therefore, is not merely Balaam's personal observation but a divinely inspired pronouncement, setting the theological tone for the subsequent oracles found in Numbers 23:18-24 and Numbers 24:3-9, all of which consistently pronounce blessing upon Israel, much to Balak's profound frustration.
Historical & Cultural Context: In the ancient Near East, the belief in the power of curses and blessings was pervasive and deeply ingrained in societal structures. Kings and nations frequently employed professional diviners, seers, or sorcerers to invoke supernatural aid or inflict harm upon their adversaries. Balak's actions are a direct reflection of this cultural reality, as he seeks to neutralize the perceived threat of the Israelite nation not solely through military might, but primarily through a spiritual assault orchestrated by Balaam. Moab, a tribal kingdom situated strategically east of the Dead Sea, frequently found itself in conflict with neighboring peoples, including Israel. The Israelites' presence on the plains of Moab Numbers 22:1 would have been viewed as an immediate and existential threat to Moabite sovereignty, resources, and very existence. Balaam himself, though originating from Pethor in Mesopotamia, was widely recognized across the region for his potent spiritual influence and ability to pronounce effective curses or blessings. His ultimate inability to curse Israel, despite his reputation and Balak's persistent efforts, serves as a profound theological statement about the unique power, sovereignty, and distinctiveness of Israel's God, Yahweh, in contrast to the deities and spiritual forces of the surrounding nations.
Key Themes: Numbers 23:8 powerfully contributes to several overarching themes that permeate the book of Numbers and the broader Pentateuch. Foremost, it emphatically underscores divine sovereignty, demonstrating with absolute clarity that God's plans, purposes, and covenant promises for His chosen people are immutable and cannot be thwarted or circumvented by any human will, pagan magic, or spiritual forces. Balaam's compelled utterance highlights that God's decree stands supreme, as articulated later in Numbers 23:19. This verse also highlights God's unwavering protection of His covenant people, even when they are vulnerable, rebellious, or seemingly at the mercy of external threats. Despite Israel's wilderness wanderings, their frequent grumbling, and occasional failures, God's commitment to them remains steadfast, rendering any curses against them utterly ineffective. Furthermore, it starkly exposes the futility and impotence of pagan divination and sorcery when confronted with the omnipotent, righteous God of Israel. Balaam, a renowned and powerful diviner, is rendered completely powerless to act against God's explicit will, serving as a dramatic contrast between the limited, often deceptive, power of human magic and the absolute, righteous, and truthful power of the LORD, a principle consistently upheld throughout the Mosaic Law, such as in Deuteronomy 18:10-12.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 23:8 employs several powerful literary devices that amplify its theological message. The most prominent is the Rhetorical Question, posed twice ("How shall I curse...?" and "how shall I defy...?"). These are not genuine inquiries seeking information but rather emphatic declarations of impossibility, underscoring Balaam's complete lack of agency apart from God's will. This device highlights the futility of Balak's intentions and the absolute sovereignty of God. Parallelism is also strikingly evident in the repetition of the rhetorical question structure, using synonymous verbs ("curse" and "defy") and subjects ("God" and "the LORD"). This poetic parallelism intensifies the message, reinforcing the unshakeable nature of God's blessing and protection over Israel. Furthermore, there is a profound element of Divine Irony: Balak hires Balaam, a renowned diviner, specifically to curse Israel, but God sovereignly intervenes and compels Balaam to utter blessings instead, effectively turning the enemy's intended weapon against itself. This powerfully demonstrates God's ability to manipulate even the intentions and actions of wicked individuals to fulfill His divine purposes and protect His people.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 23:8 stands as a powerful testament to God's unwavering faithfulness and sovereign control over all creation and human affairs. It reveals that God's covenant promises are inviolable, and His protective hand over His chosen people cannot be circumvented or undone by any earthly or spiritual power. This truth provides immense comfort and assurance, reminding believers that their ultimate security rests not in human strength, wisdom, or the absence of opposition, but in the unchangeable character and omnipotence of God. The futility of Balaam's attempts foreshadows the ultimate triumph of God's will over all opposing forces, emphasizing that God's blessings are eternal and irreversible for those upon whom He has set His favor. This divine principle assures us that if God has blessed, no one can curse.
REFLECTION AND APPLICATION
For the believer today, Numbers 23:8 offers profound encouragement and a bedrock of security. It assures us that if God has blessed us through His Son, Jesus Christ, no human curse, malicious intent, or spiritual attack can ultimately prevail against us. Our security is not in our own strength, our circumstances, or the absence of opposition, but in God's unwavering faithfulness and omnipotent power. This verse calls us to trust in divine sovereignty, reminding us that God is ultimately in control, even amidst the schemes of evil people or the assaults of spiritual forces. We do not need to fear the curses or ill intentions of others, for God's purposes for His people will stand. Just as God turned Balak's intended curse into a blessing for Israel, He often works all things for the good of those who love Him and are called according to His purpose, transforming what was meant for harm into an instrument of His glory and our ultimate benefit. This truth empowers us to live fearlessly, knowing that our ultimate destiny is secured by the One who cannot be defied and whose blessings are irreversible.
Questions for Reflection
FAQ
Can a believer truly be cursed by another person or by spiritual forces?
Answer: Numbers 23:8 strongly suggests that a true believer, who is under God's blessing and covenant protection, cannot be effectively cursed in a way that overrides God's sovereign will. While individuals may experience malicious intentions, verbal attacks, or even spiritual opposition, these cannot ultimately thwart God's divine purpose or remove His favor from His children. The New Testament reinforces this, assuring us that "if God is for us, who can be against us?" Romans 8:31. Our security is rooted in Christ's finished work and God's unwavering faithfulness, not in the absence of external opposition or the power of human maledictions.
What does this verse teach us about spiritual warfare?
Answer: This verse teaches us that the ultimate power in spiritual warfare belongs to God alone. While spiritual forces of evil exist and operate in the world, and believers are called to engage in spiritual warfare Ephesians 6:12, their power is limited and subject to God's sovereign control. Balaam, a powerful diviner, was utterly powerless to curse Israel because God had chosen to bless them. This demonstrates that any spiritual attack or curse against God's people is futile when it conflicts with God's divine will. Believers are called to stand firm in the Lord's strength, knowing that He is their shield and defender Psalm 18:2, and that no weapon formed against them shall ultimately prosper Isaiah 54:17. Our victory is secured in Christ, not in our own ability to withstand curses.
CHRIST-CENTERED FULFILLMENT
Numbers 23:8 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Balaam's inability to curse Israel because God had blessed them foreshadows the eternal, unshakeable blessing bestowed upon all who are "in Christ." Through His atoning sacrifice on the cross, Jesus bore the curse of sin and the Law, becoming a curse for us, "that the blessing of Abraham might come upon the Gentiles in Christ Jesus" Galatians 3:13-14. Thereby, He secured for believers an irreversible blessing and an eternal covenant of grace. Just as God turned Balak's intended curse into a blessing for Israel, God turned the ultimate curse of sin and death into the ultimate blessing of salvation and eternal life through Christ's resurrection Romans 5:18-19. Believers are now part of a new covenant people, eternally protected and blessed by God, sealed with the Holy Spirit of promise Ephesians 1:13, and no power in heaven or on earth, neither death nor life, angels nor principalities, can separate them from the love of God in Christ Jesus our Lord Romans 8:38-39. Balaam's oracle, therefore, points forward to the Lamb of God, who not only takes away the sin of the world but also secures an unassailable, eternal blessing for all who believe in Him John 1:29.