Jude v11b

11 Woe to them! For they have gone the way of Cain, have plunged into Balaam’s error for profit, and have perished in Korah’s rebellion.

BALAAM (Heb. bilʿām)

A prophet referred to in the OT and NT as well as in an 8th-century B.C.E. plaster inscription from Tell Deir ʿAllā in Jordan; the book of Numbers contains the most extensive material. Balaam is first introduced in the biblical material when the Israelites approach the land of Canaan, after their defeat of Sihon and Og (Num. 21:21–35). His homeland was in Pethor (Num. 22:5; Deut. 23:4), sometimes identified with Pitru on the Upper Euphrates.

designation of a tribe descended from Moab, the son of Lot (Gen. 19:37). From Zoar, the cradle of this tribe, on the south-eastern border of the Dead Sea, they gradually spread over the region on the east of Jordan

BALAAM Beor’s son, a prophet or soothsayer from northern Mesopotamia who was hired by a Moabite king, Balak, to curse the Israelites who had arrived at the Jordan Valley opposite Jericho after 40 years of wandering in the wilderness. Israel’s defeat of the Amorites (Nm 21:21–25) had instilled fear in the heart of the Moabite king (22:3). Because curses and blessings were considered irrevocable (Gn 27:34–38), Balak reasoned that if he could hire a prophet to curse the Israelites in the name of their own God, Yahweh, he could easily defeat them in battle and drive them away from his borders. Balak sent messengers to Pethor, where Balaam lived. The town is believed to be located near Haran along the Habur River, a tributary of the Euphrates. Balak offered Balaam an impressive sum to come down and curse the Israelites.

Balaam, however, was warned by the Lord that he should not go to Moab. The king of Moab would not accept Balaam’s refusal and sent his royal messengers back with offers of greater wealth and honor. Balaam revealed an inner lust for wealth and position by returning to the Lord to ask whether he should go. His words to the messengers, however, were very pious: “Though Balak were to give me his house full of silver and gold, I could not go beyond the command of the LORD my God, to do less or more” (Nm 22:18, RSV). Although Balaam would do only what the Lord allowed, he became a prime example of someone who does the right thing for the wrong reason.

Balak had sent along with his messengers “the fees for divination” (Nm 22:7, RSV), which shows that he considered Balaam a diviner of the type pagan nations commonly used. The Israelites were forbidden by the Lord to consult diviners or practice divination (Dt 18:10–11). A true prophet would not have even considered the possibility that serving Balak might be right. God’s final permission to let Balaam go, with the stipulation that he say only what God told him, was the Lord’s way of frustrating Balak’s cause and showing God’s care for his chosen people.

Key Places in the Story of Balaam At King Balak’s request, Balaam traveled nearly 400 miles (643.6 kilometers) to curse Israel. Balak took Balaam to Bamoth-baal (“the high place of Baal”), then to Pisgah Peak, and finally to Mt Peor. Each looked over the plains of Moab, where the Israelites were camped. But to the king’s dismay, Balaam blessed, not curse, Israel.

Although he gave his permission, God was angry that Balaam went (Nm 22:22). So the Lord placed an angel with a drawn sword in Balaam’s path. His donkey could see the angel but Balaam could not. Not knowing why the donkey balked, Balaam beat her, and she was then miraculously given a voice to complain against his cruelty (vv 28–30).

On the surface the story in Numbers 22 presents Balaam as a man who simply did what the Lord allowed him to do. But Deuteronomy 23:5 states that the Lord would not listen to Balaam and turned his intended curse into a blessing. When the Lord opened Balaam’s eyes, he saw the angel and fell flat on his face (Nm 22:31). Then he acknowledged his sin and proceeded to say only what the Lord put in his mouth. Balaam’s poems in Numbers 23 and 24 are in an archaic form of Hebrew that witnesses to their authenticity. They sometimes describe God’s past blessing on his people, and at other points predict his future blessing of Israel in a unique way.

Only blessings on Israel and never a single word of a curse were spoken by Balaam. The infuriated Moabite king took Balaam from one vantage point to another where they could look out over the Jordan Valley and see the Israelite encampment. When Balaam still did not curse them, Balak slapped his hands together in anger and packed the prophet off without any reward at all. But that was by no means the end of Balak’s attempt to weaken Israel.

Numbers 25 tells how the Moabite king almost succeeded in turning the Israelites against the Lord. It describes a scene at Peor where Israelite men engaged in debauchery with Moabite women. That may have meant participation in the common heathen practice of temple prostitution, for according to Numbers 31:14–16, that had been Balaam’s advice to Balak and the Moabites on how to weaken Israel. Later Balaam was killed by the Israelites in their campaign against Midian (Nm 31:8; Jos 13:22).

See also Balak.

BLIND BALAAM REBUKED BY A DONKEY

The purpose of this story is to show how spiritually blind Balaam was—no doubt because he had his mind set on the reward he would have if only the Lord would let him curse Israel. In other places in the Bible, Balaam is characterized as a man who “loved to earn money by doing wrong. But Balaam was stopped from his mad course when his donkey rebuked him with a human voice” (2 Pt 2:15–16, NLT). Jude said of certain persons that “like Balaam, they will do anything for money” (Jude 1:11).