Números 23:13-26

A new site afforded a better view of Israel, though the whole nation was still not in view. Balak repeated the same ritual of sacrifice.

God does not change His ultimate purposes or go back on His solemn promises. He does, of course, respond to the words and actions of people by adjusting His plans. It is from God’s larger purposes that He does not "repent" (Numbers 23:19). [Note: See Thomas L. Constable, "What Prayer Will and Will Not Change," in Essays in Honor of J. Dwight Pentecost, pp. 99-113; idem, Talking to God: What the Bible Teaches about Prayer, pp. 147-52; Robert B. Chisholm Jr., "Does God ’Change His Mind’?" Bibliotheca Sacra 152:608 (October-December 1995):387-99; idem, "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28; and Ashley, p. 478.] The point is that God is not fickle. No one can induce Him to curse those whom He has chosen to bless.

"Balaam is constantly shifting, prevaricating, equivocating, changing-he is himself the prime example of the distinction between God and man." [Note: Allen, p. 901.]

"It may be of interest to note that Pharaoh’s plans were stymied by the apparent deception of the Hebrew midwives and that in Balaam’s second oracle he states, ’God is not a man, that he should lie’ (Numbers 23:19)." [Note: Sailhamer, The Pentateuch . . ., p. 407.]

God had "not observed misfortune [iniquity] in Jacob" to the extent that He would curse rather than bless the nation (Numbers 23:21). Obviously Israel had sinned, but her sins were not sufficient to change God’s ultimate purpose to bless her.

"Only in the family is the sinfulness of the people addressed. Since Yahweh the King is in their midst, they are invincible from outside attack." [Note: Allen, p. 902.]

Israel would be victorious in battle as well as enjoy God’s blessing (Numbers 23:24; cf. Genesis 49:9-11; Micah 5:8-9). This was the opposite of what Balak wanted to hear. No one can curse someone whom God has blessed.

Since Balaam’s curses had turned out to be blessings, Balak instructed Balaam to say nothing rather than continue to prophesy.

This oracle, as the first, began with a criticism of Balak’s theological assumption that people can manipulate God. In this oracle Balaam saw Israel blessed and God as King walking among His people (Numbers 23:21). The Exodus was the supreme example of God’s care for Israel (Numbers 23:22). Israel’s future would be bright just as her past had been (Numbers 23:23-24). Balaam also alluded to Israel’s possession of the land as God had promised Abraham (Numbers 23:26). [Note: For more detailed study of the first two oracles, see Angelo Tosato, "The Literary Structure of the First Two Poems of Balaam (Num. xxiii 7-10, 18-24)," Vetus Testamentum 29:1 (January 1979):98-106.]