Balak

Destroyer
“Self-Inflicted Curses”

Numbers 22:2-25:9
Micah 5:6-6:8

excerpted from TorahScope, Volume II

This week’s Torah portion, Balak, chronologically finds the Ancient Israelites further down the trail on their arduous and circuitous march to Canaan, the Promised Land, but without the able counsel of Aaron to co-administer with the aging Moses. Following the death of Aaron (Numbers 20:24-29), the indigenous populations of the desert areas began an incessant military attack on the migrating Israelites. A brief engagement with the Canaanites is described in Numbers 21, as Israel must turn to the Holy One for guidance and deliverance to secure victory.

Israel’s journeys take a turn to avoid the conflict with the Edomites, who earlier had refused passage through their territory (Numbers 20:18-21). At this point, the complaints of Israel once again centered around their perceived lack of bread and water (Numbers 21:5). To chastise the Israelite grumblers, God sent snakes into the camp with a deadly, venomous bite (Numbers 21:6). This judgment created an opportunity for Israel to gaze, by faith, upon the brazen serpent fashioned by Moses in order to receive physical healing (Numbers 21:7-9). The lifting up of the bronze serpent in the wilderness, is intended to parallel the lifting up of Yeshua the Messiah on the tree:

“As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whoever believes in him should not perish, but have eternal life” (John 3:14-15, WMB).

Rather than elaborate on the significance of this to our faith, I would like to instead focus on how the Torah goes on to record the continuing sojourn of the Israelite survivors in the wilderness. The journey continues as a series of encampments are detailed from Oboth to Moab to Zared, to beyond the Aram at the border between the Moabites and the Amorites (Numbers 21:10-14). Apparently, more specific details of these different encampments and the conflicts which ensued, were contained in another text called “the Book of the Wars of the Lord” (Numbers 21:14), no longer extant. Some additional locations are cited as the sojourn proceeds “from Mattanah to Nahaliel; and from Nahaliel to Bamoth; and from Bamoth to the valley that is in the field of Moab, to the top of Pisgah, which looks down on the desert” (Numbers 21:19-20, WMB).

Many Bible scholars have attempted to trace the exact locations of these wanderings, and Biblical archaeologists are often very interested as to where they might have been located in the Ancient Near East. Time does not permit us the luxury of researching these specific places, but most assuredly, we know that God gave His people more instruction and admonition at each stop.

As the Israelites reached the border with the Amorites, they again, similar to the pleas made with Edom, sent messengers to their king to receive passage through their territory on the “king’s highway” (Numbers 21:22). The belligerent Amorites, fearful of the perceived invasion of their lands, challenged Israel to battle. A war erupted when the Amorites refused passage. Once again, Israel prevailed, and even occupied some of the cities built by the Amorites (Numbers 21:23-31). In a short time, with the favor of the Almighty, Israel began to receive a regional reputation as a powerful army when the Amorites were defeated.

After occupying the Amorite cities and towns, the final encampment found Israel bivouacked in martial array by tribes on the steppes of Moab, across the Jordan River from Jericho (Numbers 22:1). One can just imagine how awesome a sight this must have been, as the victorious Israelites prepared themselves for the final assault on the stronghold which was protecting the eastern flank of Canaan. It is at this point that Balak, the king of Moab is introduced, and his dread of the Israelites is recorded (Numbers 22:2-4). Fearing a military defeat if his army challenged the Israelites, Balak instead chose another method to thwart their advance into his domain. Rather than engage Israel in battle, Balak decided to call upon the infamous Balaam, a renowned prophet, whom he enticed to come meet him, that he might verbally curse the people of Israel:

“He sent messengers to Balaam the son of Beor, to Pethor, which is by the River, to the land of the children of his people, to call him, saying, ‘Behold, there is a people who came out of Egypt. Behold, they cover the surface of the earth, and they are staying opposite me. Please come now therefore, and curse this people for me; for they are too mighty for me. Perhaps I shall prevail, that we may strike them, and that I may drive them out of the land; for I know that he whom you bless is blessed, and he whom you curse is cursed.’ The elders of Moab and the elders of Midian departed with the rewards of divination in their hand. They came to Balaam, and spoke to him the words of Balak” (Numbers 22:5-7, WMB).

The diviners in Balak’s court were accustomed to bringing down curses upon anyone whom their master asked them to curse. Probably not unlike Pharaoh’s magicians in Exodus, these diviners were associated with the black arts. Some of what they performed may have been nothing more than “parlor tricks,” but there were those few who were demonically empowered and could use the supernatural to please Balak. In the case of Balaam, Balak hired someone who was particularly keen on using the supernatural.

Threatened by the presence of God’s glory emanating from the Tabernacle, with the Tribes of Israel positioned in a semblance of military order, King Balak decided that Balaam would curse the Israelites for him. He had heard of Balaam’s fame, and that he might have some kind of influence with Israel’s God. He wanted Israel to be cursed and ineffective, lest they do to him what they had done to some of the other surrounding nations.

Balaam received the messengers sent from Balak, who informed him of the problem the king wanted solved (Numbers 22:8-11). Yet in their interactions, we learn some interesting things. Balaam had supernatural power because of some kind of relationship he had with the Creator God (Numbers 22:13, 18-20). Balaam knew who the God of Israel was. Whether the Lord was only one of many deities Balaam knew, or was the only one he knew, we cannot be entirely certain. Some would suggest that Balaam may have been a descendent of Abraham, and carried on the traditions of Abraham’s God, having mixed them with other local religions. Others may speculate that Balaam, as the able profiteer, was quite inclusive about what deities he would commune with, as he was ultimately interested with only money. Regardless of which was the case, the God of Israel allowed Balaam to communicate with Him, although Balaam could only speak the things the Lord allowed him to:

“Balaam answered the servants of Balak, ‘If Balak would give me his house full of silver and gold, I can’t go beyond the word of the LORD my God, to do less or more. Now therefore please stay here tonight as well, that I may know what else the LORD will speak to me.’ God came to Balaam at night, and said to him, ‘If the men have come to call you, rise up, go with them; but only the word which I speak to you, that you shall do.’ Balaam rose up in the morning, and saddled his donkey, and went with the princes of Moab” (Numbers 22:18-21, WMB).

On the journey to meet with Balak, Balaam had an encounter with the angel of the Lord (Numbers 22:22-35). As he traveled, this angel blocked Balaam and his donkey. Balaam struck his donkey three times, and his donkey actually talked back to him (Numbers 22:28-30). The angel of the Lord asked what Balaam had been doing, as he had failed to realize how the donkey saw the angel and was saving Balaam in the process—as the angel would have surely struck down Balaam (Numbers 22:33). Balaam was told to continue on his way, but that he would only be able to speak what the Lord allowed him to speak (Numbers 22:35). When arriving to see King Balak, Balak inquired as to what had delayed Balaam, and all Balaam could tell him was that he could only speak what God would let him speak:

“When Balak heard that Balaam had come, he went out to meet him to the City of Moab, which is on the border of the Arnon, which is in the utmost part of the border. Balak said to Balaam, ‘Didn’t I earnestly send for you to summon you? Why didn’t you come to me? Am I not able indeed to promote you to honor?’ Balaam said to Balak, ‘Behold, I have come to you. Have I now any power at all to speak anything? I will speak the word that God puts in my mouth’” (Numbers 22:36-38, WMB).

Balaam, only being allowed to speak what God allowed him to speak, could not do anything else than bless Israel in the words he would utter forth. This he did twice (Numbers 23:7-10, 18-24), invoking a stern rebuke from King Balak: “Neither curse them at all, nor bless them at all” (Numbers 23:25, WMB). Yet, with the wheels in motion and Balaam commissioned by Balak to speak forth something to the Israelites, all Balaam could respond back with was, “Didn’t I tell you, saying, ‘All that the LORD speaks, that I must do’?” (Numbers 23:26, WMB). The third time, situated where he could see the Israelites, undoubtedly included the most significant of the words of blessing which Balaam was compelled to speak forth:

“When Balaam saw that it pleased the LORD to bless Israel, he didn’t go, as at the other times, to use divination, but he set his face toward the wilderness. Balaam lifted up his eyes, and he saw Israel dwelling according to their tribes; and the Spirit of God came on him. He took up his parable, and said, ‘Balaam the son of Beor says, the man whose eyes are open says; he says, who hears the words of God, who sees the vision of the Almighty, falling down, and having his eyes open: How goodly are your tents, Jacob, and your dwellings, Israel! As valleys they are spread out, as gardens by the riverside, as aloes which the LORD has planted, as cedar trees beside the waters. Water shall flow from his buckets. His seed shall be in many waters. His king shall be higher than Agag’” (Numbers 24:1-7, WMB).

In this scene, we find Balaam high up on a hill overlooking the encampment of Israel, noting how they were camped in an orderly way around the Tabernacle. Can you imagine seeing several hundred thousand people arrayed around the Tabernacle from such a vantage point? If you have ever been to Israel today, and have looked at this specific area, you might be able to vaguely picture what Balaam was seeing. But the curious thing is that as Balaam began his utterance, perhaps beginning to curse Israel, all he could say was: “How goodly are your tents, O Jacob, your dwelling places, O Israel” (ATS), Mah-tovu ohalekha Ya’akov mishkenotekha Yisrael.

The Mah Tovu is now an important part of the Shabbat liturgy used in the Jewish Synagogue.[1] I consider it to be quite ironic how something which Israel’s enemy intended for gross evil, has ended up being included in a hymn recited at the beginning of most morning Shabbat services—including many throughout the Messianic movement![2]

In his fourth oracle, Balaam looked prophetically into the future, and described the ultimate end of the nations which would be harassing Israel:

“He took up his parable, and said, ‘Balaam the son of Beor says, the man whose eyes are open says; he says, who hears the words of God, knows the knowledge of the Most High, and who sees the vision of the Almighty, falling down, and having his eyes open: I see him, but not now. I see him, but not near. A star will come out of Jacob. A scepter will rise out of Israel, and shall strike through the corners of Moab, and crush all the sons of Sheth. Edom shall be a possession. Seir, his enemy, also shall be a possession, while Israel does valiantly. Out of Jacob shall one have dominion, and shall destroy the remnant from the city.’ He looked at Amalek, and took up his parable, and said, ‘Amalek was the first of the nations, but his latter end shall come to destruction.’ He looked at the Kenite, and took up his parable, and said, ‘Your dwelling place is strong. Your nest is set in the rock. Nevertheless Kain shall be wasted, until Asshur carries you away captive.’ He took up his parable, and said, ‘Alas, who shall live when God does this? But ships shall come from the coast of Kittim. They shall afflict Asshur, and shall afflict Eber. He also shall come to destruction.’ Balaam rose up, and went and returned to his place; and Balak also went his way” (Numbers 24:15-25, WMB).

As you read this prophecy, you will note that Balaam started this oracle with the same recognition he started his third oracle with when he blessed Israel. But this time, as Balaam got a peek into the future for Israel, he got a vision of a “star” (Heb. kokav) with power coming forth, crushing its enemies. I believe that this is a strong prophetic picture of the Second Coming of Yeshua, when He will return to execute judgment upon the nations of the Earth and restore the Kingdom of Israel. It reminds me of the description the Apostle John gave in the Book of Revelation, when He was shown Yeshua in His exalted glory:

“I saw the heaven opened, and behold, a white horse, and he who sat on it is called Faithful and True. In righteousness he judges and makes war. His eyes are a flame of fire, and on his head are many crowns. He has names written and a name written which no one knows but he himself. He is clothed in a garment sprinkled with blood. His name is called ‘The Word of God.’ The armies which are in heaven, clothed in white, pure, fine linen, followed him on white horses. Out of his mouth proceeds a sharp, double-edged sword that with it he should strike the nations. He will rule them with an iron rod. He treads the wine press of the fierceness of the wrath of God, the Almighty. He has on his garment and on his thigh a name written, ‘KING OF KINGS AND LORD OF LORDS’ [Deuteronomy 10:17; Daniel 2:47]” (Revelation 19:11-16, WMB).

One actually gets a prophetic glimpse at the future work of Yeshua through the oracles of Balaam, which when we compare to the declarations made by some of the Prophets of the Tanakh, are really no different. This demonstrates how the Lord can communicate His message for humanity through a large number of vessels—even those on the outside trying to harm His people.

Finally, as our Torah portion concludes, we discover that there is one piece of counsel Balaam did provide Balak, which went beyond his inability to verbally curse Israel. Since Balaam was unable to issue any verbal curses against Israel, he did tell Balak that the men of Israel could be given over to their biological fleshly lusts, and would thus be responsible for cursing themselves by disobeying their God. By enticing the men to take up lascivious relationships with the women of Moab, their actions should then have brought God’s judgment upon them in just a short matter of time. This was described in the closing verses of Balak, and will continue next week with more details given in Pinchas (Numbers 25:10-30:1[29:40]):

“Israel stayed in Shittim; and the people began to play the prostitute with the daughters of Moab; for they called the people to the sacrifices of their gods. The people ate and bowed down to their gods. Israel joined himself to Baal Peor, and the LORD’s anger burned against Israel” (Numbers 25:1-3, WMB).

We see that the gross sexual activities the Israelite males performed with the local prostitutes, ultimately brought the anger of the Lord down upon them. This was because their sexual debauchery would ultimately lead to idolatry and them sacrificing to other gods. We see that the God of Israel was quite serious about disloyalty to Him, and He did not appreciate His chosen people engaging in sin. This is one of the reasons why the curses levied for disobedience, including the vile sins of sexual immorality and worshipping other gods, are repeated continually throughout the Scriptures. Even if some restitution can take place between God and His people, the consequences of such sin often remain.

When we turn to this week’s corresponding Haftarah reading, taken from the Prophet Micah, we are admonished about the human propensity to do things which people hope will appease God for their wicked ways:

“‘My people, remember now what Balak king of Moab devised, and what Balaam the son of Beor answered him from Shittim to Gilgal, that you may know the righteous acts of the LORD.’ How shall I come before the LORD, and bow myself before the exalted God? Shall I come before him with burnt offerings, with calves a year old? Will the LORD be pleased with thousands of rams? With tens of thousands of rivers of oil? Shall I give my firstborn for my disobedience? The fruit of my body for the sin of my soul? He has shown you, O man, what is good. What does the LORD require of you, but to act justly, to love mercy, and to walk humbly with your God?” (Micah 6:5-8, WMB).

As you read the concluding statement, you will note that Micah reminded his ancient audience how the Holy One of Israel was not at all impressed with the burnt offerings of animal sacrifices, or even the presentation of one’s firstborn as something special for Him. Instead, the focus turned to what the Lord was most concerned about for His people, as He desired that they perform justice, love, kindness, and walk humbly before Him. This is what pleases our Heavenly Father. These qualities are a total reflection of who He is—qualities and traits perfectly embodied in the Person of Yeshua the Messiah.

Is there any other who humbled Himself more than Yeshua? Certainly, even though Moses was referred to as the humblest human who ever lived upon the Earth (Numbers 12:3), Moses’ humility, however, is quite insignificant compared to the Son of God who emptied Himself of His exaltedness and power in Heaven—to come down to Earth as a lowly human:

“Have this in your mind, which was also in Messiah Yeshua, who, existing in the form of God, didn’t consider equality with God a thing to be [exploited, NRSV],[3] but emptied himself, taking the form of a servant, being made in the likeness of men. And being found in human form, he humbled himself, becoming obedient to the point of death, yes, the death of the cross. Therefore God also highly exalted him, and gave to him the name which is above every name, that at the name of Yeshua every knee should bow [Isaiah 45:23], of those in heaven, those on earth, and those under the earth, and that every tongue should confess that Yeshua the Messiah is Lord, to the glory of God the Father” (Philippians 2:5-11, WMB).

This degree of humility is almost beyond our comprehension. This was the same Yeshua who admonished the Pharisaical leaders of His era, that they had widely forgotten the weightier matters of justice emphasized by the Torah:

“Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin, and have left undone the weightier matters of the Torah: justice, mercy, and faith. But you ought to have done these, and not to have left the other undone. You blind guides, who strain out a gnat, and swallow a camel!” (Matthew 23:23-24, WMB).

Here, the Messiah rebuked these Pharisees for their obedience to relatively minor aspects of the Torah, but who forgot to do the most important things. The problem which Yeshua addressed, was that one’s adherence to the minute details of the Torah, although good, would do nothing to negate a neglect for the weightier provisions handling justice, mercy, and faithfulness. If all one focuses on was doing outward things, rather than exhibiting what it meant to be just, loving, merciful, and compassionate to others—then he or she is desperately missing the point of why one is to obey God. Obeying God includes the mission of demonstrating His goodness to others—so that they may come to know and serve Him as well!

Problems inevitably come when we decide to disobey God, and/or ignore His instructions for us. If we do not obey our Heavenly Father, we will incur consequences for our disobedience to Him. In the case of the Ancient Israelite men who cohabitated with Moabite prostitutes, how many of them had bastard children as a result? Certainly, while these men could be reconciled to God, damage was done, and many of them likely had half-Israelite children to deal with. This was not only a sin which remains confined to ancient times—because the sins of adultery and fornication always bring consequences. And this is certainly not the only sin which can create generational problems (but we will leave these discussions for another time).

In Jude’s epistle, we see warnings that in his generation, over a millennia after the incident with Balak, some gross sinful activities were occurring among those claiming to follow Yeshua. We should not be surprised when we see similar things today, and instead know that we can turn to the Scriptures to be prepared for the inevitability of God’s judgment:

“Yet in the same way, these also in their dreaming defile the flesh, despise authority, and slander celestial beings. But Michael, the archangel, when contending with the devil and arguing about the body of Moses, dared not bring against him an abusive condemnation, but said, ‘May the Lord rebuke you!’ But these speak evil of whatever things they don’t know. They are destroyed in these things that they understand naturally, like the creatures without reason. Woe to them! For they went in the way of Cain, and ran riotously in the error of Balaam for hire, and perished in Korah’s rebellion. These are hidden rocky reefs in your love feasts when they feast with you, shepherds who without fear feed themselves; clouds without water, carried along by winds; autumn trees without fruit, twice dead, plucked up by the roots; wild waves of the sea, foaming out their own shame; wandering stars, for whom the blackness of darkness has been reserved forever. About these also Enoch, the seventh from Adam, prophesied, saying, ‘Behold, the Lord came with ten thousands of his holy ones, to execute judgment on all, and to convict all the ungodly of all their works of ungodliness which they have done in an ungodly way, and of all the hard things which ungodly sinners have spoken against him.’ These are murmurers and complainers, walking after their lusts—and their mouth speaks proud things—showing respect of persons to gain advantage. But you, beloved, remember the words which have been spoken before by the emissaries of our Lord Yeshua the Messiah. They said to you, ‘In the last time there will be mockers, walking after their own ungodly lusts.’ These are those who cause divisions and are sensual, not having the Spirit” (Jude 8-19, WMB).

What we particularly need to be mindful of in this era of mass communication, is that the same demonic influences which were present among the diviners in Balak’s court, or in the Apostolic era, are still able to influence people today. They are looking for willing vessels, and lamentably they find them far too often in those who are not only open to sin and are in open rebellion against God, but may even be masquerading as men and women of God. Instead of being truly humble men and women of God, who are totally satisfied with the assignments and tasks He has given them, they exercise their free will and do things motivated at the best by their flesh, and at the worst by Satan himself. The Apostle John warned about this:

“Don’t love the world or the things that are in the world. If anyone loves the world, the Father’s love isn’t in him. For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—isn’t the Father’s, but is the world’s. The world is passing away with its lusts, but he who does God’s will remains forever” (1 John 2:15-17, WMB).

Certainly in our reading this week, we can see that Balak and Balaam were both motivated by a world system which John would later warn his audience about. The questions we should be asking ourselves today when we consider this are innumerable, but a few come to my mind:

• What am I focusing on throughout the day when I allow my mind to wander?
• Who am I worshipping?
• Who am I praising?
• What does my heart and will want to do with my time?
• How am I exercising justice?
• Am I loving in all situations?
• Do I extend mercy at all times, or just in the case of someone I know?
• Am I worrying about the minute details of the Torah, or am I focusing on the weightier matters of morality and justice?
• What could I possibly be doing to bring curses upon myself, and/or damage my relationship with God?

As you can see, the list can go on and on, and will likely be specific for each person who is truly trying to work through the challenges of his or her relationship with the Lord.

Our Heavenly Father wants a relationship with us, and He wants the best for us! He does not want us to be cursed, but instead wants us to be blessed. When we obey Him, it pleases Him—and He has no choice but to shower us with His blessings! But these blessings will be things which can testify of His goodness—they will not be the wanton desires of our fallen flesh. I believe that when we study the Torah, we can learn how to serve and obey the Lord more effectively. When we can do this, we can truly fulfill the vocational calling Ancient Israel was intended to have as being a light to the world. People can come to us and see Yeshua the Messiah living through us, and desire to have what we have. Just like Balaam had no choice but to bless Israel, so should any servants of darkness we encounter only be able to speak positive things about us.

NOTES

[1] Cf. J.H. Hertz, ed., The Authorised Daily Prayer Book, revised (New York: Bloch Publishing Company, 1960), pp 4-5; Jules Harlow, ed., Siddur Sim Shalom for Shabbat and Festivals (New York: Rabbinical Assembly, 2007), 61.

[2] For some further thoughts, consult the author’s article “God’s ‘Mah Tovu’ Requirements” (appearing in the Messianic Sabbath Helper).

[3] While sometimes rendered as “grasped” (Philippians 2:6, NASU/NIV), the noun harpagmos best means “someth. to which one can claim or assert title by gripping or grasping, someth. claimed” (Frederick William Danker, ed., et. al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, third edition [Chicago: University of Chicago Press, 2000], 133).