Numbers 23:18-24 · Bible study
Numbers 23:18-24 Commentary: God's Unchangeable Blessing
Hebrew · 11 what the commentators say
Meaning in one sentence
Balaam's second oracle declares God's unchanging nature, His irreversible blessing, and Israel's invincibility. A key study on divine faithfulness.
Research Summary
- Meaning: God’s word is unchangeable, his blessing on Israel irreversible, and no opposition can prevail against his purposes.
- Key words: mashal (parable, oracle), nacham (repent/change mind), aven/amal (iniquity/trouble), re'em (wild ox).
- Main debate: Does “He sees no iniquity in Jacob” mean God overlooks sin, sees no idolatry, or sees no covenant-breaking rebellion? Commentators divide on the precise nuance.
- Theological theme: Divine immutability and covenant faithfulness, God is not fickle, and his election stands.
- Best use: As a comfort that God’s promises are sure and that his protection over his people cannot be broken by human schemes.
Translation Comparison
BSB Berean Standard Bible 2020
18Then Balaam lifted up an oracle, saying: “Arise, O Balak, and listen; give ear to me, O son of Zippor.
19God is not a man, that He should lie, or a son of man, that He should change His mind. Does He speak and not act? Does He promise and not fulfill?
20I have indeed received a command to bless; He has blessed, and I cannot change it.
21He considers no disaster for Jacob; He sees no trouble for Israel. The LORD their God is with them, and the shout of the King is among them.
22God brought them out of Egypt with strength like a wild ox.
23For there is no spell against Jacob and no divination against Israel. It will now be said of Jacob and Israel, ‘What great things God has done!’
24Behold, the people rise like a lioness; they rouse themselves like a lion, not resting until they devour their prey and drink the blood of the slain.”
WEB World English Bible 2000
18He took up his parable, and said, “Rise up, Balak, and hear! Listen to me, you son of Zippor.
19God is not a man, that he should lie, nor a son of man, that he should repent. Has he said, and he won’t do it? Or has he spoken, and he won’t make it good?
20Behold, I have received a command to bless. He has blessed, and I can’t reverse it.
21He has not seen iniquity in Jacob. Neither has he seen perverseness in Israel. Yahweh his God is with him. The shout of a king is among them.
22God brings them out of Egypt. He has as it were the strength of the wild ox.
23Surely there is no enchantment with Jacob; neither is there any divination with Israel. Now it shall be said of Jacob and of Israel, ‘What has God done!’
24Behold, a people rises up as a lioness. As a lion he lifts himself up. He shall not lie down until he eats of the prey, and drinks the blood of the slain.”
KJV King James Version 1769
18And he took up his parable, and said, Rise up, Balak, and hear; hearken unto me, thou son of Zippor:
19God 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?
20Behold, I have received commandment to bless: and he hath blessed; and I cannot reverse it.
21He 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.
22God brought them out of Egypt; he hath as it were the strength of an unicorn.
23Surely 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!
24Behold, 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.
ASV American Standard Version 1901
18And he took up his parable, and said, Rise up, Balak, and hear; Hearken unto me, thou son of Zippor:
19God is not a man, that he should lie, Neither the son of man, that he should repent: Hath he said, and will he not do it? Or hath he spoken, and will he not make it good?
20Behold, I have receivedcommandmentto bless: And he hath blessed, and I cannot reverse it.
21He hath not beheld iniquity in Jacob; Neither hath he seen perverseness in Israel: Jehovah his God is with him, And the shout of a king is among them.
22God bringeth them forth out of Egypt; He hath as it were the strength of the wild-ox.
23Surely there is no enchantment with Jacob; Neither is there any divination with Israel: Now shall it be said of Jacob and of Israel, What hath God wrought!
24Behold, the people riseth up as a lioness, And as a lion doth he lift himself up: He shall not lie down until he eat of the prey, And drink the blood of the slain.
YLT Young's Literal Translation 1898
18And he taketh up his simile, and saith: `Rise, Balak, and hear; Give ear unto me, son of Zippor!
19God is not a man--and lieth, And a son of man--and repenteth! Hath He said--and doth He not do it ? And spoken--and doth He not confirm it?
20Lo, to bless I have received: Yea, He blesseth, and I can not reverse it.
21He hath not beheld iniquity in Jacob, Nor hath He seen perverseness in Israel; Jehovah his God is with him, And a shout of a king is in him.
22God is bringing them out from Egypt, As the swiftness of a Reem is to him;
23For no enchantment is against Jacob, Nor divination against Israel, At the time it is said of Jacob and Israel, What hath God wrought!
24Lo, the people as a lioness riseth, And as a lion he lifteth himself up, He lieth not down till he eateth prey, And blood of pierced ones doth drink.'
Darby Darby Bible 1890
18Then he took up his parable and said, Rise up, Balak, and hear! hearken unto me, son of Zippor!
19God is not a man, that he should lie; neither a son of man, that he should repent. Shall he say and not do? and shall he speak and not make it good?
20Behold, I have received [mission] to bless; and he hath blessed, and I cannot reverse it.
21He hath not beheld iniquity in Jacob, neither hath he seen wrong in Israel; Jehovah his God is with him, and the shout of a king is in his midst.
22God brought him out of Egypt; he hath as it were the strength of a buffalo.
23For there is no enchantment against Jacob, neither is there any divination against Israel. At this time it shall be said of Jacob and of Israel, What hath God wrought!
24Lo, the people will rise up as a lioness, and lift himself up as a lion. He shall not lie down until he have eaten the prey and drunk the blood of the slain.
Douay-Rheims Douay-Rheims Bible 1899
18But he taking up his parable, said: Stand, O Balac, and give ear: hear, thou son of Sephor:
19God is not a man, that he should lie, nor is the son of man, that he should be changed. Hath he said then, and will he not do? hath he spoken, and will he not fulfil?
20I was brought to bless, the blessing I am not able to hinder.
21There is no idol in Jacob, neither is there an image god to be seen in Israel. The Lord his God is with him, and the sound of the victory of the king in him.
22God hath brought him out of Egypt, whose strength is like to the rhinoceros.
23There is no soothsaying in Jacob, nor divination in Israel. In their times it shall be told to Jacob and to Israel what God hath wrought.
24Behold the people shall rise up as a lioness, and shall lift itself up as a lion: it shall not lie down till it devour the prey, and drink the blood of the slain.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Numbers 23:18
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this oracle is a dramatic declaration of God's unchangeable character and his irrevocable blessing on Israel. The central assertion, "God is not a man, that he should lie, nor a son of man, that he should repent" (v.19), is universally read as a denial that God's purposes shift like human intentions. Calvin, Keil and Delitzsch, and Matthew Henry all emphasize that God's word and his covenant stand firm. The phrase "He has not beheld iniquity in Jacob" (v.21) is the most debated element. Calvin notes that some read it as "God sees no idolatry in Israel" (following the Vulgate), while Wesley and Keil understand it to mean that God does not see covenant-breaking sin that would warrant rejection. What remains clear to all: Balaam is compelled to bless, and no magic or human power can reverse God's favour. The oracle ends with an image of Israel as a victorious lion, unstoppable until its mission is complete.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Idolatry reading (Vulgate/Geneva): Translates 'aven' as 'idol'; argues God saw no idolatry in Israel because they worshipped only him.
- Covenantal perseverance (Calvin/Keil): God does not see sin as a ground for covenant rejection; his election overrides human failure.
- Patriarchal reference (Clarke): The verse refers to Jacob the individual after he became Israel, not the nation.
What is clear: The verse affirms God's favour on Israel and his refusal to curse them, however the precise sense of 'not seeing iniquity' is understood.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| God's immutability (v.19) | All traditions agree that the verse teaches God does not lie or change his mind like humans; his character is consistent and his word reliable. | Some (e.g., Wesley, Keil) emphasize that God can 'repent' in a different sense (anthropopathic grief), but not in a way that revokes his covenant promises. Others (Calvin) stress that repentance language about God is purely accommodative. |
| He sees no iniquity in Jacob (v.21) | All agree the phrase affirms God's favour on Israel and his refusal to reject them. | The Vulgate and Geneva Bible interpret 'iniquity' as idols (God sees no idolatry in Israel). Calvin and Keil say it means God sees no covenant-breaking sin that would nullify his relationship. Gill and Baker see it as God's judicial oversight, he does not see sin as grounds for reprobation. Clarke says the words apply strictly to Jacob the patriarch, not the nation. |
| The identity of the 'wild ox' (v.22) | All agree the term (re'em) refers to a large, powerful, now-extinct bovine, symbolizing Israel's strength. | The KJV translates 'unicorn,' following the Septuagint. Modern translations render it 'wild ox' or 'aurochs.' Some (Barnes) identify it with the extinct aurochs; others (Clarke) note no such beast as a unicorn exists. |
| No enchantment against Jacob (v.23) | All agree that Balaam acknowledges his own divination is powerless against God's purpose. | Some (Gill, Jamieson-Fausset-Brown) stress that this means no enchantment by Israel's enemies can succeed. The margin of Barnes suggests it may also mean Israel itself does not practice divination. Calvin combines both: Israel does not rely on sorcery, and no sorcery can harm them. |
Historical & Cultural Context
The passage occurs in the second of Balaam's four oracles, at a moment of heightened tension. King Balak of Moab, terrified by Israel's advance, has hired the Mesopotamian diviner Balaam to curse the people. After a first blessing that infuriated Balak (Num 23:7-10), Balak moves Balaam to a new vantage point: the field of Zophim on the top of Pisgah (Num 23:14). He hopes a different view will change the outcome. Again he builds seven altars and offers sacrifices, mingling Israelite and pagan practices.
Before speaking, Balaam meets God and receives the oracle directly. The word "parable" (mashal) marks this as elevated, prophetic speech, a poem with weight and authority. Balaam's opening call, "Rise up, Balak, and hear!" (v.18), echoes legal summonses and prophetic rebukes; he demands that the king attend carefully, because what follows overturns human expectations. The cultural backdrop includes widespread belief in divination, omens, and the power of curses and blessings. Balaam himself is a professional diviner, yet he is overruled by the God of Israel. The oracle therefore confronts Balak's worldview: human maneuvering cannot alter divine decree. The historical setting of Israel's wilderness journey and the conquest of Transjordan makes the lion imagery especially potent, a people redeemed from slavery now unstoppable under God's kingly rule.
Textual Notes
The consulted sources note no significant textual variants for Numbers 23:18-24. The main differences across translations are interpretive (e.g., 'unicorn' vs 'wild ox' in v.22, 'iniquity' vs 'idol' in v.21). The Hebrew text is stable.
Reception History
The themes of this oracle have resonated throughout church history. Verse 19, 'God is not a man, that he should lie', is echoed by Samuel in 1 Samuel 15:29 when he confronts Saul. Early Christian writers (e.g., Augustine) used the verse to argue for God's immutability against pagan and Gnostic ideas of a changeable deity. The phrase 'What hath God wrought!' (v.23, KJV) became iconic as Samuel Morse's first telegraph message in 1844, often invoked to highlight divine providence in human invention. In Jewish tradition, the oracle is read as a confirmation of Israel's unique covenant relationship, immune to the curses of foreign seers. Across traditions, the passage has been a key defence of the irrevocability of God's gifts and calling (cf. Romans 11:29).
Preaching This Verse
Three-point outline
- God’s unchanged character (v.19). He does not lie or repent like a human. His word is as good as done.
- God’s sovereign blessing (v.20). Balaam cannot reverse what God has blessed. The covenant stands secure.
- God’s invincible people (vv.21-24). Israel is cleansed, protected, and empowered, like a lion that will not rest until victorious.
Five-point outline
- Hear and listen (v.18). Balaam calls for full attention; the message is from God, not man.
- God is not like us (v.19). His faithfulness is not conditional or changeable.
- Blessing cannot be undone (v.20). Even a hired prophet cannot reverse divine favour.
- God’s presence secures victory (vv.21-22). The shout of the King among them guarantees success.
- Unstoppable purpose (vv.23-24). No enchantment works; the people rise like a lion to fulfill God’s plan.
Illustration hooks
- A signed contract. Explaining why a legally binding agreement cannot be changed by one party is like God’s word, unalterable and reliable.
- A lion that won’t back down. A nature documentary clip of a lioness hunting; once she has fixed her prey, nothing distracts her. Israel’s mission under God is similarly focused.
- A refund that can’t be reversed. A parent’s promise to a child is kept even when circumstances change; God’s promises are infinitely more secure.
Questions your congregation is asking
- Does God change his mind when we sin? How does this passage address that?
- If God has blessed me, can that blessing ever be taken away?
- How do we know when we are under God’s protection against spiritual attacks ("enchantment")?
Leading a Discussion
In this oracle, a pagan prophet is forced to declare God’s unchanging blessing. It challenges our assumptions about who controls the future. Use these questions to reflect together on God’s faithfulness.
Discussion questions
- Why does Balaam begin with an urgent call to listen (v.18)? What does that tell us about the importance of what follows?
- Verse 19 says God is not a man that he should lie or repent. How does this shape your understanding of God’s promises?
- Balaam says, “He has blessed, and I cannot reverse it” (v.20). In what areas of life do you need to trust that God’s blessing is secure?
- Verse 21 says God “has not seen iniquity in Jacob.” How do you explain this in light of Israel’s many recorded sins? (Consider different interpretive views from the commentators.)
- What does it mean that “the shout of a king is among them” (v.21)? How does God’s presence as king change Israel’s situation?
- The passage ends with a lion devouring prey (v.24). How should we understand this violent imagery in the context of God’s covenant love? Does it conflict with other pictures of God’s mercy?
- How can this oracle encourage you when you face opposition or uncertainty about God’s plans for your community?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Judges 3:20 | Ehud came to him; and he was sitting by himself alone in the cool upper room. Ehud said, “I have a message from God to you.” He arose out of his seat. |
| I Samuel 15:29 | Also the Strength of Israel will not lie nor repent; for he is not a man, that he should repent.” |
| I Chronicles 17:17 | This was a small thing in your eyes, O God, but you have spoken of your servant’s house for a great while to come, and have respected me according to the standard of a man of high degree, Yahweh God. |
| Psalms 89:35 | Once I have sworn by my holiness, I will not lie to David. |
| Hosea 11:9 | I will not execute the fierceness of my anger. I will not return to destroy Ephraim, for I am God, and not man—the Holy One among you. I will not come in wrath. |
| Micah 7:20 | You will give truth to Jacob, and mercy to Abraham, as you have sworn to our fathers from the days of old. |
| Habakkuk 2:3 | For the vision is yet for the appointed time, and it hurries toward the end, and won’t prove false. Though it takes time, wait for it, because it will surely come. It won’t delay. |
| Malachi 3:6 | “For I, Yahweh, don’t change; therefore you, sons of Jacob, are not consumed. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes stresses that Balaam was not given a direct verbal command but was overpowered by his own failed augury, forcing him to admit that no human art or effort can stand against God's protection of Israel. The "shout of a king" refers to the jubilant trumpet sounds celebrating God's presence among His people.
Calvin's Commentaries Reformed 1564
Calvin insists that Balaam's blessing on Israel does not claim they are sinless. The point is that God, by His own grace, has set them apart as a holy nation, and His sovereign purpose overrides their moral failures. No curse or enchantment can touch a people God has chosen to bless.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that the phrase "son of man" here means a mere mortal, subject to human caprices and changes of mind. It points out that this is the only occurrence of this expression that is certainly earlier than the prophet Ezekiel.
Geneva Bible Notes Reformed 1599
The Geneva note highlights God's unchangeable nature: He does not lie or change His mind like humans. Because God has commanded blessing on Israel, no curse can reverse it, and no sorcery can prevail against a people He protects with lion-like strength.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that God's unchanging nature—unlike humans, He cannot lie or change His mind—makes His blessing on Israel irreversible. He also argues that God does not see iniquity in His people in the sense of punishment, forgiving their sins rather than imputing them. This divine protection renders all curses powerless against them.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB emphasizes that God's promises concerning Israel are unchangeable, unlike human intentions. Though the people had sins, God had not yet seen a complete apostasy that would make Him abandon them. Because God is with them and protects them as their victorious King, no curse or enchantment can prevail against them.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch emphasizes that Balaam's refusal to reverse the blessing rests on God's unchanging nature, not on human fickleness. When God sees no wickedness in Jacob, this refers to Israel's corporate calling as a holy nation, not to individual sinlessness.
Lange's Commentary Reformed 1857
Lange stresses that Balaam's blessing reveals Israel's security rests entirely on God's unchangeable character and covenant relationship, not on the people's moral perfection. God has blessed, and no human power can reverse it. The statement that no iniquity is found in Jacob refers to their standing as God's chosen people, not individual sinlessness.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry focuses on the contrast between God's unchanging nature and human fickleness. God is not a man who lies or changes his mind, so his blessing on Israel stands firm. No enemy curse or divination can touch a people whom God has chosen and delivered, and that security is absolute.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley stresses the need for diligent attention to God’s word and clarifies that the unicorn, as commonly pictured, does not actually exist. He highlights Israel’s transformation from weakness in Egypt to invincible strength, interpreting the shout of a king as joyful triumph and security