King James Version
Numbers 23
30 verses with commentary
Balaam's First Oracle
And Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams.
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Balaam's instruction to Balak—'Build me here seven altars, and prepare me here seven oxen and seven rams'—establishes elaborate ritual preparation before attempting prophecy. The number seven signifies completeness in Hebrew thought. Balaam sought to create favorable conditions for receiving an oracle, mixing pagan divination techniques with Yahweh worship. This reveals his fundamental misunderstanding: God cannot be manipulated through ritual correctness. True prophecy comes from divine initiative, not human technique. The altars and sacrifices could not force God to curse His blessed people.
And Balak did as Balaam had spoken; and Balak and Balaam offered on every altar a bullock and a ram.
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The record 'Balak did as Balaam had spoken; and Balak and Balaam offered on every altar a bullock and a ram' shows Balak's compliance and participation in the ritual. Both king and prophet engaged in the sacrificial ritual, uniting political and spiritual power in common purpose against Israel. Yet their joint effort would prove futile against God's will. This teaches that human alliances, no matter how powerful or religiously elaborate, cannot thwart divine purposes. 'There is no wisdom nor understanding nor counsel against the LORD' (Proverbs 21:30).
And Balaam said unto Balak, Stand by thy burnt offering, and I will go: peradventure the LORD will come to meet me: and whatsoever he sheweth me I will tell thee. And he went to an high place. to an: or, solitary
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Balaam's instruction 'Stand by thy burnt offering, and I will go: peradventure the LORD will come to meet me' reveals his uncertainty about receiving divine revelation. The Hebrew ulay (peradventure/perhaps) shows he could not command God's presence. This contrasts sharply with Mosaic prophecy where God spoke regularly and reliably to His appointed prophet. Balaam's tentative approach exposed him as an outsider to covenant relationship. He could not presume on divine communication but must wait to see if God would condescend to speak. True prophets know God's voice; Balaam hoped for it.
And God met Balaam: and he said unto him, I have prepared seven altars, and I have offered upon every altar a bullock and a ram.
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The statement 'God met Balaam' shows divine initiative despite Balaam's manipulation. The Hebrew vayiqar Elohim (and God met) indicates God sovereignly chose to encounter Balaam, not because the ritual compelled Him but because He would protect His people. God met Balaam to put His own words in the prophet's mouth (verse 5), ensuring that blessing, not cursing, would result. This demonstrates God's sovereignty over even pagan prophets and His determination to accomplish His purposes regardless of human schemes.
And the LORD put a word in Balaam's mouth, and said, Return unto Balak, and thus thou shalt speak.
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God 'put a word in Balaam's mouth, and said, Return unto Balak, and thus thou shalt speak.' This demonstrates God's sovereign control over prophetic utterance—Balaam couldn't curse Israel even for payment because God controlled his speech. The phrase 'put a word in' indicates divine compulsion; Balaam became mouthpiece for God's blessing despite personal preference for Balak's reward.
And he returned unto him, and, lo, he stood by his burnt sacrifice, he, and all the princes of Moab.
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Balaam returning to Balak 'and, lo, he stood by his burnt sacrifice, he, and all the princes of Moab' shows Balak's expectation of favorable results. The Hebrew hineh (lo/behold) emphasizes Balak's readiness to receive the curse. All Moab's leadership gathered expecting Balaam to spiritually destroy Israel. Their unified expectation would be dramatically disappointed. This illustrates how human plans confidently made can be utterly reversed by divine sovereignty. 'The king's heart is in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will' (Proverbs 21:1).
And he took up his parable, and said, Balak the king of Moab hath brought me from Aram, out of the mountains of the east, saying, Come, curse me Jacob, and come, defy Israel.
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Balaam's oracle begins 'Balak the king of Moab hath brought me from Aram, out of the mountains of the east, saying, Come, curse me Jacob, and come, defy Israel.' This introduction establishes the commission he received and cannot fulfill. The Hebrew parallelism—'curse me Jacob...defy Israel'—uses both covenant names for God's people. Balaam must publicly acknowledge his hiring for cursing, making his subsequent blessing all the more dramatic. This pattern—announcing intended evil, then blessing instead—magnifies God's protective power. What men purpose for harm, God turns to blessing (Genesis 50:20).
How shall I curse, whom God hath not cursed? or how shall I defy, whom the LORD hath not defied?
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Balaam declares: 'How shall I curse, whom God hath not cursed? or how shall I defy, whom the LORD hath not defied?' This rhetorical question admits impossibility - no one can successfully oppose what God approves. The parallel Hebrew terms 'qabab' and 'za'am' (curse/defy/denounce) emphasize complete inability to harm those under divine protection. Balaam's oracle, though spoken reluctantly by a greedy prophet, declares truth: Israel's security rests in God's choice, not their righteousness. This foreshadows believers' security - if God is for us, who can be against us (Rom 8:31)? Christ's intercession guarantees no condemnation for those in Him (Rom 8:1, 34).
For from the top of the rocks I see him, and from the hills I behold him: lo, the people shall dwell alone, and shall not be reckoned among the nations.
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Balaam's oracle 'from the top of the rocks I see him, and from the hills I behold him' presents God's perspective on Israel. The elevated vantage point symbolizes divine viewpoint versus earthly perspective. The Hebrew ra'ah (see) and shur (behold) emphasize careful observation. Balaam sees what God shows him: 'lo, the people shall dwell alone, and shall not be reckoned among the nations' (verse 9). This sets Israel apart as unique among peoples—chosen, separated, and blessed. Their 'alone' status means they answer to God alone, not to international opinion or power.
Who can count the dust of Jacob, and the number of the fourth part of Israel? Let me die the death of the righteous, and let my last end be like his! me: Heb. my soul, or, my life
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Balaam declares: 'Who can count the dust of Jacob, and the number of the fourth part of Israel? Let me die the death of the righteous, and let my last end be like his!' The promise to Abraham (descendants as numerous as dust, Gen 13:16) is acknowledged by pagan prophet. Balaam's wish to 'die the death of the righteous' revealed he knew Israel's blessed state but didn't share their covenant relationship. He wanted the righteous's end without their life. This is religious hypocrisy's essence - desiring heaven without holiness, reward without righteousness. Many want Christianity's benefits without Christ's lordship. Jesus warned about those claiming 'Lord, Lord' without doing the Father's will (Matt 7:21-23).
And Balak said unto Balaam, What hast thou done unto me? I took thee to curse mine enemies, and, behold, thou hast blessed them altogether.
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Balak protests to Balaam 'What hast thou done unto me? I took thee to curse mine enemies, and, behold, thou hast blessed them altogether.' This reveals the futility of attempting to curse whom God has blessed. Balak's frustration demonstrates that no amount of money or influence can override God's sovereign choice to bless His covenant people. Human scheming cannot thwart divine purposes.
And he answered and said, Must I not take heed to speak that which the LORD hath put in my mouth?
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Balaam responds 'Must I not take heed to speak that which the LORD hath put in my mouth?' This acknowledges prophetic obligation to speak God's words regardless of personal cost or preference. True prophets cannot tailor messages to audience expectations or financial incentives. Yet Balaam's later actions proved he sought loopholes when direct cursing was forbidden.
Balaam's Second Oracle
And Balak said unto him, Come, I pray thee, with me unto another place, from whence thou mayest see them: thou shalt see but the utmost part of them, and shalt not see them all: and curse me them from thence.
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Balak's plea 'Come, I pray thee, with me unto another place, from whence thou mayest see them' reveals his assumption that changing location might change the oracle's content. This exposes pagan magical thinking: manipulate circumstances to alter spiritual realities. Balak believed geography, viewpoint, or technique could force the desired outcome. This fundamentally misunderstands God's sovereignty—His will does not depend on location or perspective. The prophet's message comes from divine character and purpose, not situational factors. God 'cannot lie' (Titus 1:2) regardless of circumstances.
And he brought him into the field of Zophim , to the top of Pisgah, and built seven altars, and offered a bullock and a ram on every altar. Pisgah: or, the hill
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The move to 'the field of Zophim, to the top of Pisgah' for a second attempt reveals Balak's desperation. Pisgah means 'summit/cleft' and was part of the mountain range where Moses would later view the Promised Land (Deuteronomy 34:1). Ironically, Balak brought Balaam to the very place God would use to show His servant Moses the blessing of the land. Geography sacred to Israel's history becomes the site of failed cursing. This demonstrates that God consecrates places for His purposes; they cannot be used against Him.
And he said unto Balak, Stand here by thy burnt offering, while I meet the LORD yonder.
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Balaam's instruction 'Stand here by thy burnt offering, while I meet the LORD yonder' uses the same formula as before (verse 3), showing Balaam's continued belief that ritual position matters. The Hebrew karah (meet) indicates seeking divine encounter. Despite the first oracle's failure to curse, Balak persists with identical ritual, revealing human tendency to repeat failed methods hoping for different results. This exposes the futility of religious formalism divorced from submission to God's will. Prayer and ritual divorced from obedience become mere superstition.
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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God 'met Balaam, and put a word in his mouth, and said, Go again unto Balak, and say thus.' This second oracle followed the same pattern—God controlled Balaam's speech. The repetition emphasized divine sovereignty: attempts to manipulate Balaam into cursing failed because God, not Balak, determined prophetic content. This prefigures Jesus' teaching that disciples speak what the Spirit gives (Matthew 10:19-20).
And when he came to him, behold, he stood by his burnt offering, and the princes of Moab with him. And Balak said unto him, What hath the LORD spoken?
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He stood by his burnt offering (עֹלָה, olah)—Balak's posture reveals his attempt to manipulate divine favor through ritual. The olah (burnt offering, from 'to ascend') was wholly consumed, symbolizing complete dedication to God. Yet Balaam's question What hath the LORD spoken? underscores the futility: God cannot be bought. The presence of the princes of Moab as witnesses heightens the drama—will Balaam curse Israel despite God's command?
This scene contrasts pagan transactional worship with biblical revelation. Balak assumes sacrifices compel divine compliance, but Numbers repeatedly shows God's sovereignty over pagan divination (23:8, 20, 23). The burnt offering cannot override God's blessing on Israel (Genesis 12:3).
This scene contrasts pagan transactional worship with biblical revelation. Balak assumes sacrifices compel divine compliance, but Numbers repeatedly shows God's sovereignty over pagan divination (23:8, 20, 23). The burnt offering cannot override God's blessing on Israel (Genesis 12:3).
And he took up his parable, and said, Rise up, Balak, and hear; hearken unto me, thou son of Zippor:
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Balaam begins the second oracle 'Rise up, Balak, and hear; hearken unto me, thou son of Zippor.' This formal introduction commands Balak's attention for God's authoritative word. The imperative 'rise up' (Hebrew 'qum') indicates standing for solemn pronouncement. Balaam's role as messenger delivering words he didn't author demonstrates the prophetic office—not personal opinion but divine revelation.
God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?
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God is not a man, that he should lie; neither the son of man, that he should repent. Balaam declares God's unchangeable nature in contrast to human fickleness. This profound theological statement establishes God's absolute truthfulness—He cannot lie because deception contradicts His essential nature. Unlike humans who speak falsely out of weakness, ignorance, or malice, God's word perfectly corresponds to reality and His character guarantees its fulfillment.
The phrase "neither the son of man, that he should repent" uses "repent" (nacham, נָחַם) meaning to change one's mind or feel regret. God doesn't change His mind like humans who make decisions based on incomplete knowledge and must reverse course when circumstances change. God's perfect knowledge means He never needs to revise His plans or regret His decisions. His purposes stand firm (Psalm 33:11, Isaiah 46:10).
The rhetorical questions "hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?" emphasize God's faithfulness to fulfill His word. What God promises, He performs; what He speaks, He accomplishes. This immutability provides assurance that God's blessing on Israel (which Balaam was hired to curse) cannot be reversed. It also grounds Christian confidence in God's promises—His word is utterly reliable because He cannot lie or change His mind (Hebrews 6:18, Titus 1:2).
The phrase "neither the son of man, that he should repent" uses "repent" (nacham, נָחַם) meaning to change one's mind or feel regret. God doesn't change His mind like humans who make decisions based on incomplete knowledge and must reverse course when circumstances change. God's perfect knowledge means He never needs to revise His plans or regret His decisions. His purposes stand firm (Psalm 33:11, Isaiah 46:10).
The rhetorical questions "hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?" emphasize God's faithfulness to fulfill His word. What God promises, He performs; what He speaks, He accomplishes. This immutability provides assurance that God's blessing on Israel (which Balaam was hired to curse) cannot be reversed. It also grounds Christian confidence in God's promises—His word is utterly reliable because He cannot lie or change His mind (Hebrews 6:18, Titus 1:2).
Behold, I have received commandment to bless: and he hath blessed; and I cannot reverse it.
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Balaam states 'I have received commandment to bless: and he hath blessed; and I cannot reverse it.' The phrase 'I cannot reverse it' emphasizes absolute impossibility—no power can undo God's blessing once pronounced. God's blessing on Israel wasn't conditional on perfect obedience but flowed from His sovereign choice and covenant faithfulness. This anticipates the New Testament teaching that nothing can separate believers from God's love (Romans 8:38-39).
He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the LORD his God is with him, and the shout of a king is among them.
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Balaam declares 'He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the LORD his God is with him, and the shout of a king is among them.' This doesn't claim Israel was sinless (Numbers abundantly documents their sins), but that God doesn't view His people through their sin but through His covenant grace. 'The shout of a king' refers to God's royal presence among them, prefiguring Immanuel (God with us).
God brought them out of Egypt; he hath as it were the strength of an unicorn.
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Balaam continues 'God brought them out of Egypt; he hath as it were the strength of an unicorn.' The 'unicorn' (Hebrew 're'em', likely wild ox) symbolized untamable strength. God's deliverance from Egypt demonstrated His irresistible power on Israel's behalf. This redemptive act formed the foundation of Israel's identity and security—they belonged to the God who broke Pharaoh's power.
Surely there is no enchantment against Jacob, neither is there any divination against Israel: according to this time it shall be said of Jacob and of Israel, What hath God wrought! against: or, in
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Balaam declares 'Surely there is no enchantment against Jacob, neither is there any divination against Israel.' The terms 'enchantment' (Hebrew 'nachash', serpent divination) and 'divination' (Hebrew 'qesem', fortune-telling) indicate occult practices. No magic can harm those under God's protection. This explains why Balaam's cursing failed—not his lack of skill but God's sovereign shield over His people.
Behold, the people shall rise up as a great lion, and lift up himself as a young lion: he shall not lie down until he eat of the prey, and drink the blood of the slain.
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Balaam prophesies that of Israel 'it shall be said, What hath God wrought!' (literally 'done' or 'accomplished'). This exclamation anticipates nations marveling at God's mighty works for Israel. The phrase became famous through Samuel Morse's first telegraph message in 1844, recognizing God's sovereign work in human achievements. All who observe God's people should see His mighty acts, not human accomplishment.
And Balak said unto Balaam, Neither curse them at all, nor bless them at all.
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Balaam describes Israel's future: 'Behold, the people shall rise up as a great lion, and lift up himself as a young lion: he shall not lie down until he eat of the prey, and drink the blood of the slain.' This warrior imagery prophesies Israel's conquest of Canaan with fierce, unstoppable power. The lion, king of beasts, symbolizes royal dominion and irresistible strength—characteristics fulfilled in Judah's lion, Jesus Christ (Genesis 49:9, Revelation 5:5).
But Balaam answered and said unto Balak, Told not I thee, saying, All that the LORD speaketh, that I must do?
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Balaam concludes 'He shall eat up the nations his enemies, and shall break their bones, and pierce them through with his arrows.' This graphic victory imagery intensifies the lion metaphor, prophesying total conquest of enemies. Yet Israel's history shows incomplete fulfillment in Canaan conquest, pointing toward Christ's ultimate victory over all spiritual enemies (1 Corinthians 15:25, Colossians 2:15, Revelation 19:15-21).
Balaam's Third Oracle
And Balak said unto Balaam, Come, I pray thee, I will bring thee unto another place; peradventure it will please God that thou mayest curse me them from thence.
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And Balak said unto Balaam, Come, I pray thee, I will bring thee unto another place; peradventure it will please God that thou mayest curse me them from thence—Balak's third attempt (אוּלַי יִישַׁר בְּעֵינֵי הָאֱלֹהִים ulay yishar be'einei ha'Elohim, 'perhaps it will be right in God's eyes') reveals pagan superstition that changing locations might alter divine will. After two failed curse attempts (23:7-10, 23:18-24), Balak persisted in seeking manipulable outcomes.
The phrase it will please God exposes fundamental misunderstanding of Yahweh's character—God's will doesn't fluctuate based on geography or repeated requests. Isaiah 14:27 declares 'The LORD of hosts hath purposed, and who shall disannul it?' Balak's persistence exemplifies the pagan mindset that divine favor is negotiable through finding the right formula, contrasting with biblical submission to God's unchanging purposes.
The phrase it will please God exposes fundamental misunderstanding of Yahweh's character—God's will doesn't fluctuate based on geography or repeated requests. Isaiah 14:27 declares 'The LORD of hosts hath purposed, and who shall disannul it?' Balak's persistence exemplifies the pagan mindset that divine favor is negotiable through finding the right formula, contrasting with biblical submission to God's unchanging purposes.
And Balak brought Balaam unto the top of Peor, that looketh toward Jeshimon.
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And Balak brought Balaam unto the top of Peor, that looketh toward Jeshimon—The location shift to Peor (פְּעוֹר Pe'or, named for the Baal-peor deity) situated Balaam overlooking Jeshimon (הַיְשִׁימוֹן haYeshimon, 'the wasteland'), the barren wilderness where Israel camped. This third venue choice is doubly ironic: (1) Peor would later become the site of Israel's own sin with Moabite women and Baal-worship (Numbers 25:1-3), and (2) the 'wasteland' view emphasized Israel's vulnerable wilderness condition—yet even from this disadvantageous perspective, Balaam could only bless them.
The repetitive venue changes (22:41; 23:14; 23:28) demonstrate that no geographic manipulation, pagan high place, or strategic viewing angle could overcome God's determination to bless His covenant people. Romans 8:31 asks 'If God be for us, who can be against us?'—rendering all opposition futile, regardless of the spiritual firepower arrayed against believers.
The repetitive venue changes (22:41; 23:14; 23:28) demonstrate that no geographic manipulation, pagan high place, or strategic viewing angle could overcome God's determination to bless His covenant people. Romans 8:31 asks 'If God be for us, who can be against us?'—rendering all opposition futile, regardless of the spiritual firepower arrayed against believers.
And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams.
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And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams—Balaam's third repetition of the seven-altar ritual (identical to 23:1-2, 23:14) demonstrates either spiritual manipulation (exploiting Balak's superstition for profit) or genuine prophetic protocol (establishing proper conditions for receiving divine word). The sevenfold pattern (שִׁבְעָה shiv'ah, seven) symbolized completeness in Hebrew thought, possibly suggesting comprehensive spiritual preparation.
The repetitive ritual reveals how religious activity can become mere form without transforming heart. Jesus warned against vain repetitions (Matthew 6:7), and Samuel declared 'to obey is better than sacrifice' (1 Samuel 15:22). Balaam's elaborate sacrifices couldn't override God's predetermined blessing on Israel—proper ritual without righteous heart profits nothing.
The repetitive ritual reveals how religious activity can become mere form without transforming heart. Jesus warned against vain repetitions (Matthew 6:7), and Samuel declared 'to obey is better than sacrifice' (1 Samuel 15:22). Balaam's elaborate sacrifices couldn't override God's predetermined blessing on Israel—proper ritual without righteous heart profits nothing.
And Balak did as Balaam had said, and offered a bullock and a ram on every altar.
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And Balak did as Balaam had said, and offered a bullock and a ram on every altar—Balak's third obedient execution (כַּאֲשֶׁר אָמַר בִּלְעָם ka'asher amar Bil'am, 'as Balaam had said') of the sacrificial ritual demonstrates his desperate commitment to the cursing project. The cumulative expense—21 bulls and 21 rams across three locations (23:2, 23:14, 23:30)—represented enormous investment, yet produced only blessings on Israel rather than requested curses.
This verse epitomizes the futility of opposing God's purposes regardless of cost, effort, or spiritual technique employed. Balak's sacrificial marathon mirrors those who 'have a form of godliness but deny its power' (2 Timothy 3:5)—external religion divorced from submission to God's revealed will. The New Testament reveals that Christ's once-for-all sacrifice (Hebrews 10:10-14) supersedes endless ritual repetition.
This verse epitomizes the futility of opposing God's purposes regardless of cost, effort, or spiritual technique employed. Balak's sacrificial marathon mirrors those who 'have a form of godliness but deny its power' (2 Timothy 3:5)—external religion divorced from submission to God's revealed will. The New Testament reveals that Christ's once-for-all sacrifice (Hebrews 10:10-14) supersedes endless ritual repetition.