The Error of Balaam

It is difficult to imagine how one could be gifted with a Divine revelation, and yet harbor so much distain and envy in his heart. By Balaam’s own words, he was the one that perceived God’s vision.

God Causes Balaam to Speak Blessings

Parshat Balak recounts the story of how an ancient Moabite king, Balak, sought the aid of a wicked sorcerer to curse the Jewish people. The name of the sorcerer was Balaam. Perhaps the most famous words of Balaam are encapsulated in the morning prayer, Ma Tovu. As the story goes, instead of cursing Israel, God causes Balaam to speak blessings, much to the dismay of the Moabite king.

For many, the story of Balaam is notable for the talking donkey. Yes, we all remember the talking donkey! Yet, this is just a minor part of the story, for if God could fill a wicked sorcerer with his Holy Spirit, and change the curses of Balaam into blessings, then what makes us think that the omnipotent creator couldn’t open the mouth of a donkey? Yes, there is a talking donkey, but that is not the main point of the story. In truth, few people make it past the talking donkey to consider the real lesson of the story.

Balaam’s words continue to lived on, not only in Torah, but in the mouths of countless generations of Jews as his famous words, Ma Tovu, are recited upon entering the synagogue every morning. In consideration of his enduring prophecy, it is axiomatic that his words are important. In the New Testament, Balaam is frequently referenced as a warning to gentile believers not to follow the error of Balaam:

To the angel of the community in Pergamum, write… [14] I have a few things against you: you have some people who hold to the teaching of Balaam, who taught Balak to set a trap for the people of Israel, so that they would eat food that had been sacrificed to idols and commit sexual sin. Likewise, you too have people who hold to the teaching of the Nicolaitans. Therefore, turn from these sins. (Rev. 2:13-15)

Few take time to consider what Balaam represents. Most are familiar with the fact that God would not permit Balaam to curse Israel. Yet, even though God turned his curses into blessings, Balaam was still determined to advise Balak and the Midianites on how the Jewish people could induce a curse upon themselves through idolatry and sexual immorality.

Thus, at the end of Parshat Balak, we read that the Moabite and Midianite fathers urged their daughters to seduce the Jewish men so that they would engage in idolatry. Somehow, Balaam knew that the only way to curse Israel was to cause her to sin. What was Balaam’s incentive? Why was he so determined to place a stumbling block before God’s elect? The New Testament authors explain again:

Woe to them, in that they have walked the road of Cain, they have given themselves over for money to the error of Balaam… (Jude 1:11)

At the end of the day, Balaam knew that if he could curse the Jewish people, he would receive a great reward. Not a reward from God, but a temporary reward, a financial reward from men. The king compels Balaam by reminding him of the reward no less than three times: “I will pay you richly;” and that is why God was so incensed by Balaam’s decision to meet Balak:

That night God came to Balaam and said to him, “If these men have come to invite you, you may go with them. But whatever I command you, that you shall do.” When he arose in the morning, Balaam saddled his donkey and departed with the Moabite dignitaries. But God was incensed… (Num. 22:20-22)

Balaam was determined to secure his reward at all cost, and his ambition caused him to look past the phenomena of his direct communication with the Divine. Balaam’s madness is further encapsulated in the summary provided by Simon Peter:

These people have left the straight way and wandered off to follow the way of Balaam son of B’or, who loved the wages of doing harm but was rebuked for his sin. A dumb beast of burden spoke out with a human voice and restrained the prophet’s insanity! (2 Peter 2:15).

In view of his character, it is necessary to consider the broad scope of what Balaam represents:

[1] It is axiomatic that Balaam was gifted in his craft. He possessed a supernatural gift that enabled him to curse those whom he wished to curse, and bless those whom he wished to bless. Furthermore, his curses and blessings actually manifested themselves in the lives of people and nations. Balaam’s true profession and value lie in the power of the tongue. As a representative of the nations, he was the go-to man when kings and dignitaries had a problem. Balaam’s calling card was his ability to curse. But with regard to Israel, God said to him, “You must not curse that people, for they are blessed.”

[2] Balaam was not a Jew. It is inconceivable to think that Balaam was able to communicate with the God of Israel just as the Jewish people were being introduced to Him. He was not present at Sinai when God gave the Torah, and he had no part in the covenant God forged with Abraham and his descendants. Yet, God speaks to him.

[3] Balaam hated the Jewish people. While it is not explicitly stated in the narrative, it is apparent that Balaam fostered the spirit of anti-Semitism. The depth of his depravity is apparent in what he professed to witness, and what he determined to do in secret:

Now Balaam saw that it pleased the Lord to bless Israel; so he did not go in search of omens as he had done time and time again, but turned his face toward the desert. Balaam raised his eyes and saw Israel dwelling according to its tribes, and the Spirit of God rested upon him. He took up his parable and said, "The word of Balaam the son of Beor and the word of the man with an open eye. The word of the one who hears God's sayings, who sees the vision of the Almighty, fallen yet with open eyes. How goodly are your tents, O Jacob, your dwelling places, O Israel! (ibid. 24:1-5)

It is difficult to imagine how one could be gifted with a Divine revelation, and yet harbor so much distain and envy in his heart. Yet even we (as believers) are not immune to this kind of behavior. When we are set in our sin, it is easy to neglect our foreknown knowledge of the truth in order to satisfy our desires. By Balaam’s own words, he was the one who saw God’s vision. Yet, not even a miracle like a talking donkey was enough to stop him. Ironically, God’s vision and desire to bless Israel was always for the benefit of the nations. Yet, his ambitions were to serve his personal interests. Thus, he was determined to counsel Israel’s enemies even though he knew that it pleased God to bless Israel.

Balaam serves as a prototype and warning for all people. Sadly, there have always been those who profess devotion to Messiah with their lips, but distain God’s elect in word and deed. All too often, God’s love for Israel and desire to bless her for the sake of humanity is usurped by anti-Semitic doctrines like Supersessionism. However, Balaam also serves as an important reminder that God will ultimately accomplish His vision despite our best efforts to appose him.

This leads us to our final observation, the role of the talking donkey. As crazy as it sounds, the talking donkey was an expression of God’s love for Balaam. On three different occasions, God caused his angel to oppose Balaam that he may repent and divert his path. Yet, Balaam was not taken back by this phenomena. In response to his donkey’s petition, he exclaims: “You have made a mockery of me! If I had a sword with me, I’d kill you.” (Num. 22:28). Suffice it to say, not even a talking donkey would have persuaded Balaam to change discourse.