BALAAM bā’ ləm (בִּלְעָ֖ם, LXX, Βαλαάμ, G962, possibly devourer). Soothsayer from Mesopotamia secured by Balak to curse Israel.
1. Consternation over invasion. The concern with problems arising in the Balaam account tends to obscure the picture the OT attempts to paint. Far too often the questions of whether there is more than one Balaam, whether there is one account or two, the strange behavior of Balaam’s animal, and Balaam’s relationship to Jehovah have dominated the scholar’s interest in Balaam. Meanwhile, the real nature of the divine activity in Israel’s history has suffered. The primary concern of the OT is the reader’s view of God and His activities.
The account of Balaam and his nefarious activity is a part of the Biblical record because Balak feared the advancing Israelites. Hebrew accomplishments under Jehovah’s control had struck fear into the heart of everyone in the path of the national advance. The countries through which the incoming nation passed faced not just the challenge of a new neighbor but also the progress of the divine purpose in the world and history. It had been true since the day in which God had said to Joshua, “no man shall be able to stand before thee.” Terror had gripped the nations wherever the story of the advancing Hebrews had spread. First Jericho, then Moab and Midian trembled before Jehovah. This is the Bible’s way of saying that mankind, particularly when it chooses to oppose the divine will, acts out of fear and desperation.
2. Conflict between magic and providence. A second part of the picture which the OT attempts to paint is the undeniable superiority of Heb. faith over that of her neighbors and the totally invincible security it provides. This it does through a series of conflicts in which Jehovah is pitted against foreign gods or against the practices carried on under them. Jehovah always emerges the victor. This activity is a part of the redemptive pattern in which Jehovah delivers His people by entering into conflict with hostile forces. The pattern first emerges in boldness in Egypt just prior to the Exodus. It continues as Balak’s attempt to destroy Israel with a curse turns into a contest of who can and will control the fate of the Hebrews. Jehovah’s rigid control of the activities of the pagan Balaam is basically a conflict of powers—a conflict between providence and magic.
The ill-fated attempt to derail the train of historic events and to grind its progress to a halt provide another grand demonstration that divine purposes cannot be thwarted. Balak sent to Mesopotamia for Balaam who was not a navi’ (prophet) but a hakkisim (soothsayer) whose activity was condemned (Deut 18). It appears most likely that Balaam belonged to a family in which magical arts were hereditary. Space does not permit discussion of the ancient practice of attempting to control another’s fate by use of magic, but it was given a wide place among Israel’s neighbors. The importance of this case is the fact that it was directed against a nation whose future already had been determined by covenant promise of a providentially controlled welfare.
It is not known how Balaam had become acquainted with Jehovah or His covenants with Israel, or how he had come into relationship with Israel. It should not come as any surprise to learn, however, that should Balaam’s magical arts be practiced against Israel, the magician’s activity would come under divine control. Balaam was forced to seek God’s permission to accept Balak’s invitation (Num 22:14ff.). That permission was preceded by refusal cannot be taken as evidence of weakness or indecisiveness on God’s part. It must be regarded as a part of those activities which create the controls under which Balaam must act. A further part of these activities included the experiences leading to the strange behavior of Balaam’s beast.
The appearance of the angel of the Lord and the animal’s unexpected movement to avoid Him, coupled with Balaam’s rebuke following his outburst of temper were a part of the cautions against any attempt to step out of line and violate Jehovah’s strict guardianship of Israel’s future. To argue that an ass does not possess the necessary vocal cords for speech is to beg the question. God can and has spoken to man with no human instrument present, as with Saul of Tarsus or Moses on Mt. Sinai. The point is that Balaam got the message without raising the question of the possibility of such a phenomenon. The occurrence appears in history not to demonstrate that God can make an animal speak, but that He can use any circumstance to communicate His message. Balaam may now proceed to answer the call of Balak but with cautions he cannot ignore.
There is still another part of the Biblical picture to be painted. The divine blessing is irrevocable and not subject to hostile counteraction. Such a blessing carries with it a providential guardianship which is totally impervious to magic or any of its kind. Not only was Balaam prevented from effecting a curse, but he could only strengthen what had been done.
This was manifestly evident in each of the three places where Balak attempted to set up a curse—at Bamoth-Baal, Pisgah and Peor. An analysis of the oracle which Balaam delivered at each place reveals a remarkable confirmation of Israel’s spiritual heritage and a total defeat of any attempt to destroy it. At Bamoth-Baal Balaam made it clear that Israel stood alone in her remarkable security. Being accounted righteous her end was assured. Balaam could not curse—he could only envy! “Let me die the death of the righteous, and let my end be like his!” (23:10b)
At Pisgah the soothsayer repeats his inability to oppose Jehovah’s will successfully and makes a ceremonial declaration that because of the nature of the divine control no enchantment or divination can possibly succeed against Jehovah’s blessing. It is no wonder that Balak spoke in a rage. Balaam had just pronounced one of the most far-reaching truths ever uttered in any theology.
“There is no enchantment against Jacob, no divination against Israel; now it shall be said of Jacob and Israel, ‘What has God wrought!’” (23:23)
At Peor Balaam’s oracle was in superlatives! Israel under Jehovah constituted the most beautiful picture in all religious history. While the oracle was intended to magnify Jehovah and His love for Israel, it threw the door wide open to universal opportunity. “Blessed be every one who blesses you, and cursed be every one who curses you” (24:9b).
3. The teaching of Balaam. In a fit of anger Balak sent Balaam home without reward, but the soothsayer’s greed was not to be denied. The warning and experiences had been enough to convince Balaam that cursing Israel was out of the question. There may be other ways of attaining the end, however. Balaam’s counsel might be worth more to Balak than his magical arts. After the king’s anger had cooled Balaam sent a plan of action to the frustrated monarch. His teaching involved the most contemptible action ever conceived in an unregenerate heart. Corrupt a people you cannot curse and God will have to chasten them. In short, this means to take a people under divine blessing and deliberately lead them into sin to strip them of the divine blessing. Note the NT interpretation of the act.
They have followed the way of Balaam...who loved gain from wrongdoing” (2 Pet 2:15).
“...who hold the teaching of Balaam, who taught Balak to put a stumbling block before the sons of Israel, that they might eat food sacrificed to idols and practice immorality” (Rev 2:14).
Following Balaam’s advice Balak made friends with Israel and led them into temptation, corruption and ultimately to downfall. This is known in the Bible as the matter of Baal-Peor.
4. Balaam’s death. Balaam’s cry, “let my end be like his” was not to be. His death was a part of the judgment upon Moab and Midian. Because of their failure to meet Israel at their borders with friendship and hospitality, God disallowed their entrance into Israel for ten generations, and ultimately sent Moses to avenge the indignities Israel had suffered at their hands. The women were not permitted to escape the judgment because they had been used to follow Balaam’s advice and to lure Israel into immorality. At the same time Balaam, as instigator of the plot, was put to death (Num 31:8).
Bibliography J. B. Payne, An Outline of Hebrew History (1954), 68, 69; E. J. Young, My Servant the Prophets (1955), 20-29; J. Bright, A History of Israel (1959), 126.