BALAAM
Did you know that the story of Balaam gives practical evidence for the reality of the invisible spiritual war that is going on all around us? Were you aware that Balaam did what God said, but since his heart was not in it, he fell into a trap? Do you realize that Balaam represents those of us who say and even do the right thing, but don’t obey from our hearts?
Balaam symbolizes what happens when our ministry motives get tangled with carnal desires. The Bible is realistic, and though socioeconomic and geopolitical realities may differ from generation to generation, human nature does not.
The lessons we learn from thisman’s story are as relevant now as when Moses first recorded the interlocking of Balaam’s failure with developments within Israel. The present generation of God’s ministers needs a serious review of the warnings to be gleaned from Balaam’s experience.
Balaam saw the spirit world with remarkable clarity but was blind to his own incorrect impetus. The extreme measures he took in pursuit of his personal goals differ from any Christian minister’s materialistic motivations only in degree; a lesser form of Balaam’s rationalemay be lurking unknowingly in anyof us.
The Spiritual Battle Is Real
“Whenever the ark set out, Moses said, ‘Rise up, Lord! May your enemies be scattered; may your foes flee before you.’ Whenever it came to rest, he said, ‘Return, Lord, to the countless thousands of Israel’” (Numbers 10:35–36). Why did Moses concern himself with this kind of routine spiritual warfare? The story of Balaam provides part of the answer to that question.
Then the Israelites traveled to the plains of Moab and camped along the Jordan across from Jericho.
Now Balak son of Zippor saw all that Israel had done to the Amorites, and Moab was terrified because there were so many people. Indeed, Moab was filled with dread because of the Israelites.
The Moabites said to the elders of Midian, “This horde is going to lick up everything around us, as an ox licks up the grass of the field.”
So Balak son of Zippor, who was king of Moab at that time, sent messengers to summon Balaam son of Beor, who was at Pethor, near the Euphrates River, in his native land. Balak said: “A people has come out of Egypt; they cover the face of the land and have settled next to me. Now come and put a curse on these people, because they are too powerful for me. Perhaps then I will be able to defeat them and drive them out of the land. For I know that whoever you bless is blessed, and whoever you curse is cursed.”
The elders of Moab and Midian left, taking with them the fee for divination. When they came to Balaam, they told him what Balak had said.
“Spend the night here,” Balaam said to them, “and I will report back to you with the answer the Lord gives me.” So the Moabite officials stayed with him. (Numbers 22:1–8)
Understanding the “other side”—the unseen enemy activity that is the background behind the visible drama—helps us better understand the nature of the battle. Here we see the causes for one of Israel’s sins and the plague that broke out in the camp as a result. The story of Balak and Balaam reveals their roles in the seduction of Israel.
If we did not know about Balak and Balaam, we would not have the richer picture of the spiritual battle behind the moral battle. In the spiritual battle, blessings and cursings have some effect, but sin matters even more.
At the end of Balaam and Balak’s eventual strategy to oppose Israel by enticing Israel to sin, Balak fought a partially successful battle. Because of Phinehas, God’s people were spared an even worse plague. Balaam’s curses from the mountains around the Israeli camp did not entirely destroy Israel. But enticing Israel to sin was, tragically, an effective plan. Israel’s own sin did to Israel what Balaam’s curses could not do. What a devilishly cunning battle strategy.
Balaam’s Outward Start Was Right—But What of His Heart?
God came to Balaam and asked, “Who are these men with you?”
Balaam said to God, “Balak son of Zippor, king of Moab, sent me this message: ‘A people that has come out of Egypt covers the face of the land. Now come and put a curse on them for me. Perhaps then I will be able to fight them and drive them away.’”
But God said to Balaam, “Do not go with them. You must not put a curse on those people, because they are blessed.”
The next morning Balaam got up and said to Balak’s officials, “Go back to your own country, for the Lord has refused to let me go with you.”
So the Moabite officials returned to Balak and said, “Balaam refused to come with us.” (Numbers 22:9–14)
God’s first word to Balaam was a statement of His will. “Don’t go.” This is comparable to a conversation God had with Moses. God had promised Abraham He would make a great nation of his descendants. This was God’s original and unchanging plan, and Moses knew it. So Moses was able to resist temptation when God tested his moral character by offering to destroy the Israelites and make of Moses’ descendants a great nation.
Balak was not pleased with Balaam’s refusal. He sent more officials to persuade him to come. This time, as Balaam prayed, Jehovah God gave him permission to go, but he had to do only what God told him to do.
Unlike Moses, Balaam did not discern the difference between what God says and what God intends. It is possible that Balaam was experiencing an inner struggle, seeking both to obey God and to gain the monetary reward Balak was offering. Or Balaam’s obedience may have been only outward as he inwardly looked for an opportunity to receive Balak’s reward.
Balaam did not have the same discernment Moses had. If he had, he probably would not have taken the request back to God the second time. In going with Balak’s envoy, Balaam evidently displeased God, even though Balaam’s outward behavior conformed to what God instructed. “God was very angry when he went” (Numbers 22:22). God even used Balaam’s donkey to communicate to Balaam His displeasure and a need for caution.
Twice God told Balaam to go.But there is a difference between what God told Balaam the second time and what He really wanted. In this case Balaam did not discern the difference between what God said and what God intended, as Moses had done.
Do you know God well enough that He can speak to you in code form—a unique and personal way that only you and He know about—and you still understand His intent? Let us cultivate a close and trusting relationship with Him such that we know His will, and then do it.
Balaam Followed Through Correctly—At First
When Balak heard that Balaam was coming, he went out to meet him at the Moabite town on the Arnon border, at the edge of his territory. Balak said to Balaam, “Did I not send you an urgent summons? Why didn’t you come to me? Am I really not able to reward you?”
“Well, I have come to you now,” Balaam replied. “But I can’t say whatever I please. I must speak only what God puts in my mouth.”
Then Balaam went with Balak to Kiriath Huzoth. Balak sacrificed cattle and sheep, and gave some to Balaam and the officials who were with him. The next morning Balak took Balaam up to Bamoth Baal, and from there he could see the outskirts of the Israelite camp.
Balaam said, “Build me seven altars here, and prepare seven bulls and seven rams for me.” Balak did as Balaam said, and the two of them offered a bull and a ram on each altar.
Then Balaam said to Balak, “Stay here beside your offering while I go aside. Perhaps the Lord will come to meet with me. Whatever he reveals to me I will tell you.” Then he went off to a barren height.
God met with him, and Balaam said, “I have prepared seven altars, and on each altar I have offered a bull and a ram.”
The Lord put a word in Balaam’s mouth and said, “Go back to Balak and give him this word.”
So he went back to him and found him standing beside his offering, with all the Moabite officials. Then Balaam spoke his message:
Balak brought me from Aram, the king of Moab from the eastern mountains. “Come,” he said, “curse Jacob for me; come, denounce Israel.”
How can I curse those whom God has not cursed? How can I denounce those whom the Lord has not denounced? From the rocky peaks I see them, from the heights I view them. I see a people who live apart and do not consider themselves one of the nations. Who can count the dust of Jacob or number the fourth part of Israel? Let me die the death of the righteous, and may my final end be like theirs!
Balak said to Balaam, “What have you done to me? I brought you to curse my enemies, but you have done nothing but bless them!”
He answered, “Must I not speak what the Lord puts in my mouth?”(Numbers 22:36–23:12)
Balaam’s first message was a blessing, not a curse. Evidently he gave God’s whole message.
Notice a phrase that is part of Balaam’s first blessing: “I see a people who live apart and do not consider themselves one of the nations” (Genesis 23:9). This was God’s desire: that His people live apart from other nations and be separated—holy—unto Himself. This is why Israel’s request for a king was so offensive to Samuel. They wanted to be like other nations. That was one of Israel’s gravest errors.
Satan is the god of this world. To be separate from the world system—separated unto God—is a blessing. We have the best there is when we have God. Why would we want to be like other nations, like other people? Why are we so prone to conform to the patterns, expectations, and value systems of the world? Why are we so eager for acceptance with those in the world’s system? Let’s live in the blessing God pronounced on Israel through Balaam, the blessing of being separated from the world and separated to God.
A Review of Balaam’s Second through Seventh Prophecies
Balaam’s second prophecy includes statements about God being unchangeable. “God is not a human that he should lie, not a human being, that he should change his mind. Does he speak and then not act? Does he promise and not fulfill? I have received a command to bless; he has blessed, and I cannot change it” (Numbers 23:19–20). These statements about the unchangeableness of God strike to the core of the issue before Balak—God had chosen to bless Israel, and God does not change His mind like humans do.
The second prophecy is longer, fuller, and stronger in its expression of God’s blessings than the first one.
The third prophesy is still stronger and longer, revealing God’s unchangeable intention to bless Israel.
Balaam gave his fourth through seventh prophecies on his own initiative, without Balak’s invitation. The fourth prophecy says Israel will crush her enemies, which included Moab. This would not have pleased Balak the king of Moab.
Then he spoke his message:
The prophecy of Balaam son of Beor,
the prophecy of one whose eye sees clearly,
the prophecy of one who hears the words of God,
who has knowledge from the Most High,
who sees a vision from the Almighty,
who falls prostrate, and whose eyes are opened:
I see him, but not now;
I behold him, but not near.
A star will come out of Jacob;
a scepter will rise out of Israel.
He will crush the foreheads of Moab,
the skulls of all the people of Sheth.
Edom will be conquered;
Seir, his enemy, will be conquered,
but Israel will grow strong.
A ruler will come out of Jacob
and destroy the survivors of the city. (Numbers 24:15–19)
The fifth prophecy said Amalek would be destroyed. “Then Balaam saw Amalek and spoke his message: ‘Amalek was first among the nations, but they will come to ruin at last’” (Numbers 24:20).
The sixth prophecy said the Kenites would be destroyed. “Then he saw the Kenites and spoke his message: ‘Your dwelling place is secure, your nest is set in a rock; yet you Kenites will be destroyed when Ashur takes you captive’” (Numbers 24:21–22).
The seventh prophecy said ships from Cyprus would also be destroyed. “Then he spoke his message: ‘Ah, who can live when God does this? Ships will come from the shores of Cyprus; they will subdue Ashur and Eber, but they too will come to ruin’” (Numbers 24:23–24).
As chapter 24 concludes, Balaam returned home, evidently without any reward, and Balak moved on. “Then Balaam got up and returned home, and Balak went his own way” (Numbers 24:25).
Here it appears that Balaam obeyed God at every step. However, from other Scriptures that we are about to look at, it becomes evident that Balaam did not obey from his heart. That was a problem for him. Apparently there was a darker side of Balaam and his involvement in what happened. The king of Moab did not try to curse Israel anymore, but changed his strategy drastically by inviting Israel to sacrifice to their gods and engage in sexual immorality.
Moab Seduces Israel with Serious Consequences to Israel
After Balaam returned home, the Moabite women enticed Israeli men to their idolatrous sacrifices and sexual promiscuity. “While Israel was staying in Shittim, the men began to indulge in sexual immorality with Moabite women, who invited them to the sacrifices to their gods. The people ate the sacrificial meal and bowed down before these gods. So Israel yoked themselves to the Baal of Peor. And the Lord’sanger burned against them” (Numbers 25:1–3).
So offensive was this and so dangerous to Israel that Moses took drastic and radical measures. He told Israel’s judges to kill Israel’s leaderspublically in order to turn away God’s anger.
The Lord said to Moses, “Take all the leaders of these people, kill them and expose them in broad daylight before the Lord, so that the Lord’s fierce anger may turn away from Israel.”
So Moses said to Israel’s judges, “Each of you must put to death those of your people who have yoked themselves to the Baal of Peor.”(Numbers 25:4–5)
Phinehas is one of the heroes of this story because he stopped the plague. Zimri, an Israelite, took Kozbi, the daughter of Zur, a tribal chief of the Midianites, into the tabernacle. While they were having sex, Phinehas, the son of Aaron, killed them both with the same plunge of one spear. Twenty-four thousand Israelites had already been killed in the plague before Phinehas stopped it with his brave, bold, and righteous act.
The Numbers narrative of this event does not include Balaam. But as we will see, he was involved. He counseled Balak to have the Moabite women seduce Israel’s men, and Israel’s sinblocked the blessings and protection of God, bringing down the curse of a plague on Israel—the same Israel that Balaam had not been able to curse effectively. The enemy cannot touch us; we bring tragedy on ourselves by our sin.
Numerous Other Biblical References Fill in the Gaps
Throughout the Bible, many other references to the story of Balaam and Balak round out the narrative and thereby fill in the blanks between Numbers chapters 24 and 25. These other Bible writers tell of Balaam giving moral lessons—or rather immoral lessons. Each reference adds another insight into Balaam’s serious error.
Moses reports that Israel later took vengeance in Midian and killed Balaam. “They also killed Balaam son of Beor with the sword” (Number 31:8). Joshua reports, “In addition to those slain in battle, the Israelites had put to the sword Balaam son of Beor, who practiced divination” (Joshua 13:22).
The explanation for killing Balaam is given in Numbers 31:16. Moabite women enticed Israel to sin; they “followed Balaam’s advice.”
From Moses’ explanation in Deuteronomy, it seems Balaam may have wanted to pronounce curses, but God would not let him. Regarding the Moabites he said, “For they did not come to meet you with bread and water on your way when you came out of Egypt, and they hired Balaam son of Beor from Pethor in Aram Naharaim to pronounce a curse on you. However, the Lord your God would not listen to Balaam but turned the curse into a blessing for you, because the Lord your God loves you. Do not seek a treaty of friendship with them as long as you live” (Deuteronomy 23:4–6).