BLESS THE LAND
PARSHA COMMENTARY
Parsha Commentary Study
Balak ("Balak")
Bless the Land
Written by Hutch Church
June, 2010
Torah: Numbers 22:2-25:9
Haftorah: Micah 5:6-6:8
Sugg. N.T.: 1 Cor. 1:20-31
Gospel: John 13-14
Welcome: "And Yeshua said to them, Have faith in God constantly, truly I tell you, whoever says to this mountain be lifted up and thrown into the sea and does not doubt in his heart, but believes that what he says will take place, it will be done for him. for this reason I am telling you. Whatever you ask in prayer, believe, trust, and be confident that it is granted to you and you will get it" (Mk. 11:22-24 AMP).
Part I: Weekly Parsha
The Written Torah: Introduction to Balak ("Balak")
Last week: Parsha Chukat ("Ordinance of") reveals the Ordinance of the Red Heifer. It was a statute instituted for the purification of a defiled person. Other topics included Moses and the rock, the Bronze Serpents, and Israel's battle with the Amorites. We learned afresh that Yahweh will perform His Word on behalf of His people regardless of any resistance imposed against it by men or devils.
This week: Much of Parsha Balak is devoted to the coming of Balaam to Moab. Balaam was a secular prophet, a diviner of some reputation from Babylon. The narrative begins with Balak ("to make waste") son of Zippor ("small bird"), who was the king of a region of Moab that had not been taken over by Sihon. He and his people, although they were warriors, were justifiably afraid of Israel who had conquered Balak's neighbors, the formidable, vicious Amorites. Rather than risk open hostilities, Balak summoned the renowned prophet/diviner, Balaam of Pethor, to come and prophesy curses over Israel, a not insignificant religious exercise often practiced by sorcerers. Balaam's faith in YHVH was small; too weak to produce obedience or overcome his covetousness, but strong enough to discern and respond to His voice. "Many will say to Me on that day, Lord, Lord, did we not prophesy in thy name..." (Mt. 7:22). He succumbed to Balak's persistent pressure and manipulative offers which drew him away to Moab despite Yahweh's warning. Balaam, who was willing to curse Israel, went to serve Balak with hopes of being rewarded with honor and riches. Upon arriving in Moab, he set up altars from which he declared the Word of Elohim over Israel.
We learn from self-serving Balaam that anointed people are not necessarily good people. "...for the gifts and the calling of God are irrevocable ["without repentance" KJV]" (Rom. 11:29). [Note: First, the word gifts refers to a) the special ministries of the Holy Spirit which came down on the Apostolic Ecclesia on Pentecost, and b) whatever Yahweh bestows freely of His own good will. Secondly, the word calling applies to His calling of the Patriarchs, and refers to Elohim's promises made to the fathers' seed, the house of Israel, which promises will never be revoked, but ultimately fulfilled. Understand, YHVH fits people of His choice for His great work, and does not revoke the divine endowment even if their character sours. They keep the gift and calling...and the responsibility that accompanies them. Hence, "...unto whomsoever much is given, of him shall much be required" (Luke 12:48).] Balaam had a knowledge of the One True Elohim, and faith to an extent, but it did not positively affect his heart. He was a soothsayer, a diviner with a genuine prophetic gifting. The etymology of his name is unclear, but many simply consider it was derived from Baal Am. Though Balaam was a pagan, He heard [knew] the voice of God, but he was not consecrated to learn His ways of righteousness. Balaam harbored in his heart greed and pride. He was thoroughly covetous. Hence, his mind was not susceptible to the beneficial influences of the Holy Spirit. The temptations to (1) misuse his gifting, (2) please others and not God, (3) accumulate riches, and (4) receive honor from men by exalting himself, were too strong for Balaam to resist, and so he collapsed under the temptations' unmanageable pressure, and sold himself to Balak. [Note: How opposite was the prophet/seer Samuel, who is an object lesson in humility and faithfulness. Read: 1 Samuel 9:6-8] Parsha Balak includes: Balak sending for Balaam, Balaam tested, his three prophecies, the last-day prophecy, the sin of Peor, and Phineas.
"...Israel camped in the plains of Moab...Now Balak the son of Zippor saw all that Israel had done to the Amorites. So Moab was in great fear...and Balak the son of Zippor was king of Moab at that time. So he sent messengers to Balaam son of Beor...to call him, saying, "Behold, a people came out of Egypt; behold, they cover the surface of the land...Now, therefore, please come, curse the people for me since they are too mighty for me...God said to Balaam, Do not go with them; you shall not curse the people, for they are blessed" (Numbers 22:1-12).
Balak was afraid of Israel, who had come up and camped alongside his borders. The nation Balak feared had forty years earlier left Egypt spoiled, its pharaoh and army dead, and had become, in the wilderness, a nation that had just crushed three kingdoms. Nevertheless, he had no reason to be fearful, for Israel had not harmed him. Actually, he was more afraid of YHVH, Who Balak rightly judged was behind their success. But he wrongly thought Yahweh was a regional god that could be turned aside. So he put his trust in Balaam, the prophet whose influence he imagined would pressure and effect Yahweh's purposes. Balak held a profound belief that Balaam's benedictions and maledictions [blessings and curses] would be effectual, even against the people of his (Balaam's) God. Blessings and curses are powerful spiritual realities, and not mere religious fiction (Deut. 27 and 28). Therefore, Balak, the warrior-king, sent royal messengers, used flatteries ["...they are too mighty for me..." and "...I know that...he whom you curse is cursed..."], gifts, and promises ["I will indeed honor you richly..."] to entice the seer of Pethor. He no doubt thought he could purchase and order the powers of the world to come (Heb. 6:5) to cooperate with his nefarious scheme to weaken, confuse, and turn away Israel from her rest. Covetousness on the part of ministers and prophets is ever the mark of corrupted service to Yahweh. Such ministers promise wonderful spiritual things while pressing over-bearing demands for carnal things. "...and the prophets divine for money" (Mic. 3:11). The sign for a true bishop is that he be not greedy of filthy lucre" (1 Tim. 3:3). Balak was unconcerned about such noble sentiments. His business philosophy could be summed up as, "every man has his price." A cunning person, he correctly assessed and pandered to Balaam's pliable and greedy character, but definitely over-estimated his worth as an ally.
Balaam, on the other hand, was solicited for a purpose he knew was contrary to the will of God, to curse Israel. He was not ignorant about Israel, and knew to curse the people would be a treasonous act before the face of the Most High. Not intending to curse the Israelites, or try to drive them away, he still struggled for permission to go and use his divination gifts anyway. Believers must never tolerate invitations to diminish or destroy others, as we are called to be a blessing. "Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called that ye should inherit a blessing" (1 Peter 3:9). But Balaam was tempted, and became persuaded because of his love for money and recognition. A true prophet of YHVH would have been ashamed to receive bribes cloaked as gifts [worldly baubles and trinkets], and would have rejected the vain appeal of Balak at once! Read Elisha's response to Naaman when offered recompense for his miraculous healing: "...take a present...but he [Elisha] said, As the Lord lives, before Whom I stand, I will take nothing (2 Kings 5:15-16). Yet, Balaam received the messengers, with their invitation and offers from Balak, but waited until the next day to give them his answer. The bribe was foremost in his mind when Yahweh abruptly spokes. "...who are these men...God said to Balaam, Do not go with them; you shall not curse the people, for they are blessed" (verses 9-12). This statement should have settled everything! Israel was secure. Balaam was given guidance. But Balak is not sent any message or given any guidance. "The one who cures you I will curse" (Gen. 12:3).The person who sets himself against YHVH's people will not hear comforting or instructional words from Him. So Balaam sends the messengers back to Moab with an incomplete answer. He should have told them all of what Yahweh had spoken to him, but withheld the full truth. So matters ended up going from bad to worse.
"Then Balak again sent messengers, more numerous and more distinguished...they came to Balaam and said to him, Thus saith Balak...I will indeed honor you richly...please come then and curse this people...Balaam replied...please stay here tonight...God came to Balaam at night and said...rise up and go with them; but only the word which I speak to you shall you do...So Balaam arose in the morning...and went with leaders to Moab" (Numbers 22:15-21).
Balaam wanted to come, and manipulated Balak with his limited, incomplete response, attempting to wring from him more flattery and better promises of riches and honor. Had Balaam included the strong counsel he had received from Elohim [all that God had spoken] in his answer, Balak certainly would have backed away from his scheme, and not have sent more messengers. [Note: Diplomacy has been defined as not telling a direct lie, but leaving out some of the truth as if it is of no practical value or significance, in order to achieve an unholy end. This was Balaam. Nothing he conveyed to Balak had anything in it that Yahweh had said. How much better off are we today? Believers are greatly advantaged to have the Holy Scriptures to read. Preachers and teachers may distort or even leave out part of the truth--as do those believers who reject the Torah or teach the cessation of the gifts of the Spirit--but we have access to the full council of YHVH, the whole Word of Elohim.]
A second, more honorable embassy of ambassadors was sent by Balak and showed up at Balaam's door, bearing grander promises of rewards to draw away the prophet. Balak was determined to get Balaam's curse into operation and nothing would shake him from his intention. Between YHVH and Balak there was self-seeking Balaam and careless, undiscerning messengers. Think how much better our position is as returning Israelites. We come to the Most High through Yeshua, the eternal Son, not through a "Balaam." We have the enlightenment and empowerment of the Spirit Who guides us, and empowers us to minister to the real need of fallen man (Mt. 28:18-20; John 14 and 16; Acts 1:8).
Balaam listened eagerly to the obsequious words and favorable promises of the messengers, and understood perfectly well that Balak wanted to hire him to curse Israel and turn the nation back into the wilderness, and nothing less. He should have rejected the offer immediately (1 Cor. 10:13), but there was no courage in him. His answer was evasive as he spoke of Yahweh as "the Lord my God", and yet left the messengers in the dark concerning the full counsel of the Lord, though he remembered it clearly. So he pretended to need another night to hear God's prophetic instruction again, although was probably expecting an uninterrupted night's sleep. "I cannot go beyond the word of the Lord my God" (verse 18). In this way, Balaam had become a worse man than before, had withheld vital truth, and had yielded to a temptation from which YHVH would have delivered him. His faith did not control his carnal appetites or the establish heart obedience that Elohim loves. Balaam's knowledge of the Most High produced a reluctant outward compliance to Yahweh's word, but such obedience was as bothersome to the prophet as a bridle is to a contrary mule. By suppressing the truth--that he had been clearly commanded to not curse Israel--an unrighteousness spirit was enlarged within the man. Thus he moved with an openly covetous heart onto the threshold of a sin from which there would be no recovery (1 John 5:16). Needless to say, Balaam, who had been pouting inwardly, as would a denied spoiled and petulant child, was certainly surprised to hear again (so soon) the divine voice in the night hour speaking to him, "...rise up and go with them" (verse 20). Yahweh was not contradicting himself. Balaam had changed and the previous word, given on the night of the messengers first visit, was of no use any longer. What is possible for one season can become impossible for another. Yeshua said to his disciples, "watch and pray." Soon afterwards He gave to them updated directions; "Sleep on now and take your rest..." Elohim's order for Balaam to go to Moab was not a flip-flop. The antsy prophet was receiving permission to go only, but not to posture himself over Israel or speak anything but what Elohim instructed, and that for the welfare and blessedness of Israel. Sometimes the entreaties of Yahweh's people influence Him to allow things of which He does not necessarily approve. [Enter the issue of the perfect will of Elohim as contrasted with (what is referred to as) His permissive will.] The twelve spies of Moses who had received permission to reconnoiter Canaan are an example. The tribes of Reuben, Gad, and the half the tribe of Manasseh pleading to settle on the east side of the Jordan [which proved to be an unwise entreaty] is another example. We could say that these occasions were cases/instances of His permissive will being sanctioned/granted in place of what had been specifically commanded. "So Balaam arose in the morning, and [hurriedly] saddled his donkey, and [with elation] went..." (verse 21). Judging from history, I think we can safely say that His permissive will is "shaky ground."
"But God was angry because he was going, and the angel of the Lord took his stand in the way as an adversary against him... the donkey saw the angel of the Lord..." (verse 22-23).
Yahweh became angry with Balaam as he journeyed along. Balaam had been allowed to go to Balak with the understanding he would tell the emissaries that he could not, and would not, curse Israel. Otherwise, he was free to conduct other business. In any case, Elohim wanted to use His prophet Balaam to bless the Promised Land, thereby glorifying and honoring His chosen inheritance. In this way, the surrounding gentile nations would learn how their own prophet had blessed YHVH's nation, and thus they too could be inclined to harbor the same respect. But on the trek, while he had ample time and opportunity to convey the full truth of Elohim's word to his escorts, the man was silent. He willfully persisted in allowing the messengers to think he was permitted to curse Israel [that the possibility existed] and was willing to do so. Thus, he steadfastly profaned Elohim's Name and character, making the emissaries conclude that the Most High had vacillated and had changed His mind. Balaam, who was indeed willing to curse Israel, intended to convince his pagan host that it was God Himself, and not he, Who had deceived them. Thus, Balaam rode along on his way to Moab full of the self-centered, evil imaginations of his own heart, anticipating dramatic favors, and visualizing great prestige. With every step forward his heart swelled in anticipation of (possibly) wielding great spiritual forces over physical nature with his prophesies, cursing Israel, weakening her, and making her fade away into the desert. His foolish mind was filled with images of accomplishing the ruin of the aggressive chosen race. He had nothing against them personally, but grand thoughts of elevation and a greatly enhanced reputation and honor vitiated his scruples, and carried them away as chaff in the wind. Hence, as Balaam's wicked covetousness mounted, so did the Almighty's anger, until, at last, He made His wrath known by the presence of the warrior angel.
[Note: "Rightly did Isaiah prophesy of you hypocrites, as it is written: This people honors Me with their lips, but their heart is far away from Me. But in vain do they worship Me..." (Mark 7:6). "The obedient heart will distinguish between the permissive and the imperative, between the concession to human weakness and the call to holy duty. Those who want to be right with God, to attend to His will rather than their own desires [and devices], will never lift [make] a permission into a command. Our interpretations of God's words are a searching test of our spiritual state." Y. Pulpit Comm. Pg. 306 . The permission for Balaam to go to Moab was not on the level as YHVH's imperative call to Abraham to leave his country, or Moses to go to Pharaoh, or Joshua to advance to Jericho.]
"The Lord opened the eyes of Balaam, and he saw the angel of the Lord standing in the way with his drawn sword in his hand, and he bowed all the way to the ground" (verse 31).
With the help of his faithful donkey ["God hath chosen the foolish things of the world to confound the wise" (1 Cor. 1:27). ], Balaam was alerted to the presence of the angel. "YHVH opened the eyes of Balaam, and he saw the angel...and he bowed [prostrated himself]" (verse 31). Thus we read that Balaam was confronted and enlightened, and said to the angel, "I have sinned" (verse 34). Though his eyes were opened and he had realized the motivation of his adventure had incurred holy wrath, yet, despite the revelation, Balaam's disposition and desires actually remained unchanged, just as had the nature of his animal. The seer's confession was inadequate, not from the heart (Rom. 10:9-10), and therefore barren, profitless. The angel's words had not brought him into a state of true repentance. He could have said, "I will turn around and go home back at once!" But, in spite of the angel from heaven, his drawn sword, the supernatural, miraculous animation of the donkey, and all the strong words, Balaam went forward.
[Note: The Hebrew word teshuvah means "return" and "repentance." Another definition is: "to return and go all the way back to the beginning." In Scripture the ancient Hebrew verb shoov means ""turn" as used in the phrase, "turn to God." The Word teshuvah appears numerously in the Bible. After returning from the Babylonian Exile, Jewish scholars agreed to discuss an accurate concept of repentance, and now generally recognize ten steps of a mature teshuvah. They are: (1) Humility of heart (Ps. 34:18). (2) Forgiving others (Mt. 6). (3) Introspection and prayer (Ps. 139:3). (4) Apologizing to all whom God reveals. (5) Accepting and admitting blame as God reveals. (6) True remorse. (7) Willingness to suffer consequences of sin (2 Sam. 12:13-14). (8) Thorough confession to God and sometimes others (James 5:16). (9) Reconciliation and restitution with God and people (Jer. 31:34; Acts 13:38; Luke 19:8, 3:9-13). (10) Not repeating sin (1 Kings 8:35, 2 Chron. 6:26, 7:14; Ezek. 33:11-20). And finally, the primary Hebrew word associated with humility in repentance is anah. The word anah means "be humbled," and relates to the imagery of a person being on their bent knees; bowed and kneeling. ]
"When Balak heard that Balaam was coming, he went out to meet him at the city of Moab...and Balaam went with Balak, and they came to Kiriath-huzoth. Balak sacrificed oxen and sheep, and sent some to Balaam and the leaders who were with him...Balak took Balaam and brought him up to the high places of Baal, and he saw there a portion of the people" (verse36-41).
Balak was not privy to the wounds that may have been in Balaam's pride, but ministered as best he could to his vanity in order to keep him in good humor. But their meeting was not particularly congenial. The paraphrased greeting went something like this: Balak, who was offended by Balaam's lack of respect of him as a king, said, "Didn't I urgently send for you? What kept you?" [No hug or handshake]. Balaam, who knowingly faced a probability of failure that was greater than the possibility of success, replied with hidden apprehension, "Stop complaining. I'm here, aren't I?" At this point, because of all that he had experienced, Balaam could only feign confidence that he could do what was expected of him. But Balak, ignorant of the hindrances of discouragement that had been placed before the seer, still maintained confidence in his guest.
"Then Balaam said to Balak, Build me seven altars...perhaps the Lord will come to meet me, and whatever He shows me I will tell you. Now God met Balaam...put a word in Balaam's mouth...he took up his discourse and said [prophetic blessing over Israel pronounced]...Then Balak said to Balaam...you have actually blessed them! He replied, Must I not be careful to speak what the Lord puts in my mouth?" (Num. 23:1-12).
Balak took Balaam to a height from which Israel could be partially seen. There he built seven altars, and informed Elohim/El Shaddai of the full quota of sacrifices he had provided for Him. Balaam's implication was that Yahweh should feel disposed to do something in return for the prophet also. "Return to Balak and thus you shall speak."
The first prophecy: Balaam took up his discourse. "...Balak has brought me...come curse Jacob for me [Balaam was familiar with the lives of the Patriarchs], and come, denounce Israel! How shall I curse whom God has not cursed...Behold, a people who dwells apart, and will not be reckoned among the nations" (Num. 23:7-9). We realize, of course, that obedience to the moral standards and principles of faith revealed in the Torah is ever the key to ancient Israel's national greatness. It is the same with all Israel today. "If you abide in Me, and My words abide in you, ask whatever you wish, and it will be done for you...if you keep My commandments, you will abide in My love..." (John 15:7,10).
[Note: The prophetic words of the gentile seer were the utterances of a corrupt man who was
(1) perforated and leavened by faulty religious beliefs, yet (2) inspired at certain times and for certain reasons by the Holy Spirit. Under the Spirit's influence, "Balaam's utterances were in the highest degree poetical, according to the antithetic form of poetry of that day, which delighted in sustained parallelisms, in lofty figures, and in abrupt terms." Eerdmanns; Numbers pg. 313.]
Both men agreed to the necessity of sacrifices. Balak took Balaam to the high places of Baal to see the intimidating expanse of the holy nation, perhaps thinking the prophet must actually see Israel in order to make the curses operate most effectually. After viewing again the camps of Israel, Balak went down from the peak of mount more alarmed than ever. But Balaam saw the dreadful, intimidating people spread out below him and realized it was neither a trifling nor a needless work to which the king had called him. He saw how close the camps were to Balak's Moab and realized, if they were to be at all resisted, the necessity of speaking potent, precise, and powerful curses promptly over them. While Balak attended the sacrifices, Balaam attended to his enchantments (ch. 23:1) in a high solitary place.
What happened was unexpected by the seer of Pethor. His meetings of late with the Almighty had not brought him peace of mind or fulfillment of his wishes. Just the same, he thought he was prepared. Yahweh met him and gave Balaam no chance to think through, edit, water down, or otherwise soften His discourse, or misrepresent the prophetic word as he had His commandments. The Spirit came and exerted powerful influences on the speech apparatus of Balaam, controlling his deceitful tongue and lips as He had those of the donkey. Thus, the mouth of him who was ready to curse Israel and deceive many was supernaturally transformed into a well of truth and blessing. To Balaam's shock and amazement even his tone, expression, and gesturing were in the possession of the Most High, and thereby made compatible to the mood and message of the prophecy, insuring there would be no inconsistency throughout the whole discourse.
The prophecy was a blessing spoken over Israel. (1) It was a public declaration of how the two men had come together in order to curse Israel. (2) Balaam was forced into making the humiliating but truthful confession. (3) The place of cursing became the place of blessing. (4) The prophet witnessed and declared the separation and numerical strength of Israel. (5) Balak is duly impressed with a sense of the security and invincibility of the nation. (6) Balaam concludes with these extraordinary words, crowning the reversal of his original intentions "Let me die the death of the righteous, and let my last end be like his" (Num. 24:10). It was not necessarily righteousness that Balaam desired, but the beneficial and enviable effects of righteousness which he sensed rested upon the ordered camps of Israel. May we be assured: The blessed life of Elohim's people is capable of making a lasting impression upon unbelievers.
The second prophecy: "Then Balak said to him, Please come with me to another place...and curse them for me from there...the Lord met Balaam...he took up his discourse...[prophetic blessing]..." (Num. 23:12-24).
Balaam had blessed Israel from where he was expected to curse, and had said difficult things for himself to hear. He struggled to keep presence of mind. But Balak, while unhappy with the turn of events, still had faith in the man. He could not afford to quarrel with the only resource available to him. So Balak takes Balaam to another place, to Zophim, to the top of Pisgah where they build seven more altars. This second prophesy was spoken in the presence of the king. Again, under the over-shadowing of the Spirit, Balaam took up the discourse and said, "Arise, O Balak, and hear..." (verse 18). Yahweh was telling Balak to listen carefully to what would be said, begin to see past his fatal misapprehensions of Elohim, and no longer remain ignorant or disinterested in the things that belong to redemption. The prophecy revealed Israel further. It declared: (1) The righteousness of the people. There was no iniquity in Israel. (2) The presence of the Most High Elohim was with and among them. The message: When you attack Israel, Balak, you attack the Kingdom of God! (3) He provides strength and ability for every required service and call. Israel will have the strength necessary to do whatever must be done, in peaceful domestic labors or in making war! (4) YHVH gives his people authoritative knowledge concerning His will and favor. There is no need in Israel for divination, auguries, chants, or charms. Such practices were useless, and condemned (Lev. 19:26). The prophecy closes powerfully. It indicates that Israel will possess the spirit/strength of body, soul, and spirit, to destroy. She will have the strength and determination of a bull, and the courage and ferocity of a lion--an intimation, a reference to the Lion of the tribe of Judah, Yeshua. Balak had to have wondered, at least for a moment--what would it be like to have to contend with a foe who had the strength of a unicorn, the ardor of a lion, and a true living God fighting on its side?
The third prophecy: "...Balak said to Balaam, Please come...to another place; perhaps it will be agreeable with God that you curse them for me from there. So Balak took Balaam to the top of Peor which overlooks the wasteland..." (Numbers 23:27-28).
Balak was aggravated upon hearing Balaam's second prophecy, and especially its threatening conclusion. Amazingly, despite facing dire circumstances, Balak had recklessly neglected clearly and emphatically declared divine truth. So, with his hope of turning back Israel beginning to evaporate like steam in the wind, he tried yet again and said, "...I will take you to another place; perhaps it will be agreeable with God that you curse them for me from there" (verse 27). Ever willing, Balaam replies, "Build seven altars..." (verse 29). Balaam, however, turned from his augurs and enchantments, for he realized intellectually that it pleased Elohim to bless Israel, yet Numbers 31:8 and 16 shows us he still not perceive or understand with the heart. In the third prophecy Balak got proof that Balaam was being employed by Yahweh to speak His words.
"And Balaam lifted up his eyes and saw Israel camping tribe by tribe; and the Spirit of God came upon him. He took up his discourse and said...the oracle of him who hears the words of God, who sees the visions of the Almighty...(Numbers 24:2-3).
This time the Spirit came upon him again and the seer was placed into a trance, or an ecstatic state, and received a vision incorporating two pictures. The first picture revealed Israel as YHVH's beautiful planting beside abundant waters and spread out before him. It spoke of peaceful prosperity, fruitfulness and beauty, and Eden in the Wilderness. The second picture is a frightening transition from the first one. It is menacing, and portrays Israel as a destroyer, fierce, powerful, resistless, furious. Balak was shown, whether or not he had the eyes to see and the ears to hear, that under the mighty hand of YHVH Israel would climb to the highest possible eminence among all the nations. We see in Balak the intolerant, suspicious, anti-Messiah spirit that leavens and controls the kingdoms of the world, for they do not heed the divinely inspired prophetic Word of Elohim. But the prophecy of Daniel says, "...the Elohim of heaven will set up a kingdom [vision picture #1] which will never be destroyed...it will crush and put an end [vision picture #2] to all these kingdoms [of the world]..." (Dan. 2:44).
"I called you to curse my enemies, but behold you have persisted in blessing them these three times...flee to your place.." (verse 10-11). Balak finally gave up. He realized at last there was no chance whatsoever of prevailing over Israel by trying to conjure up curses. And appealing further to Balaam would only jeopardize Balak's respect among his minions, expose him to deeply unsettling blessings over Israel, and offend his pride. So he abandons pretense and speaks his mind to Balaam: "Pack your bags and get out!"
The fourth prophecy: "Balaam said...I will advise you what this people will do to your people in the days to come [end of days]. He took up his discourse...[prophetic proclamation]...Then Balaam arose and departed and return to his place, and Balak also went his way" (verses 12-25).
Balaam responds, "I am going to my people..." (verse 14). He did return to his old ways, the foul and murky idolatrous haunts of Mesopotamia, but first passed along a fourth parable to Balak. Two things are apparent from Balaam's final dialogues with the king. First: When one's heart is absolutely set upon doing evil, even the clearest presentation of truth will have no avail. "...some seed fell beside the road..." (Mt. 13:4). This is why intercession for the lost is so vital. Secondly: The fall into the degradation of sin (backsliding) can be far and long for one who has experienced uplifting, holy visions of eternal life but has returned to his former ways. "The last state of that man is worse than the first" (Mt. 12:45). Titus wrote concerning these people, "They profess that they know God, but in works they deny Him" (Titus 1:16).
Balaam's "eye is opened" (verse 3) and he reported the vision, but understood it not. He had a knowledge and experience with the Holy One, but no revelation that would move him to be in sympathy with His character, will, and law. He repeatedly observed the blessedness of the redeemed and delivered people of Israel, yet sought no personal part or place in their blessed estate. He saw bright visions of a glorious future, the advent of Jacob's Star, but they were "not now" to him; they are not a near light, joy, or hope for his own soul. In his discourse he proclaimed, "I see him but not now; I behold him. but not near; A star [king] shall come forth from Jacob, a scepter [royal power] shall rise from Israel, And shall crush through the forehead of Moab..." (verse 17). He concluded the fourth prophecy of Israel's glorious future and coming Ruler. Balaam's anointed discourse was the rendering of powerful counsel that surely must have burned Balak's ears, echoed in his mind, and left him in fitful sleep forever thereafter. Then Balaam "...arose and departed and returned to his place" (verse 25).
The Living Torah "I have not come to abolish but fulfill" (Mt. 5:17).
"...a Star shall come out of Jacob; a Scepter shall rise out of Israel...out of Jacob One shall have dominion..." Num. 24:17-19).
This passage speaks of Yeshua. "And Yeshua Himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli...which was the son of Jacob..." (Luke 3:23,34). The Messianic lineage of Yeshua is traced through Jacob [Israel], the son of Isaac, the son of Abraham. In the prophecy, Messiah was referred to as a star, which references a person of brightness, strength, and dominion. "I am the root and the descendant of David, the bright morning star" (Rev. 22:16).
The Elohim of Israel used a gentile, pagan prophet to utter this profound passage, a prophecy of the coming Messiah, in the hearing of a heathen warrior king. Incredibly, after such dynamic personal encounters with the Most High, Balaam remained unimproved and later became the instigator of Israel's backsliding by manipulating Moabite and Midianite women to cavort with and seduce the sons of Israel. "...Balaam, who taught Balak to cast a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit fornication" (Rev. 2:14). The tragic episode resulted in the deaths of 24,000 Israelites. Balaam too was slain, and his name has since become associated only with depravity (2 Peter 2:15; Jude1:11). "The memory of the just is blessed, but the name of the wicked shall rot" (Prov. 10:7).
"While Israel remained at Shittim, the people began to play the harlot with the daughters of Moab. For they invited the people to sacrifice to their gods, and the people ate and bowed down to their gods. So Israel joined themselves to Baal of Peor...one of the sons of Israel came and brought to his relatives a Midianite woman...When Phinehas...saw it, he arose from the midst of the congregation and took a spear in his a hand...and pierced both of them through..." (Num. 25:1-9).
Moab discovered a more effective weapon with which to assault Israel. "After Balaam's utter failure to curse Israel, he had one last hope. Knowing that sexual immorality is a foundation of Jewish [Israelite] holiness and that God does not tolerate immorality--the only times the Torah speaks of God's anger as wrath is when it is provoked by immorality (Moreh Nevuchim 1:36)--Balaam counseled Balak to entice Jewish [Israelite] men into debauchery. So intent were the Moabites and their Midianite allies to undo Israel that even their aristocracy sent their daughters to carry out the plan. The Talmud recounts the plot in detail. It achieved considerable success, as shown by the tragic events in this chapter (see Sanhedrin 106a).
"According to Alshich, the women of Moab enticed not only the general population, since they are mentioned in verse 1 as consorting with the people, which generally connotes masses. The women of Midian, however, tried to entice the Jewish leaders, including Moses himself. Failing in that, they turned to lesser leaders and succeeded in ensnaring Zimri, a prince of the tribe of Simeon (25:14)" [The Chumash, Stone Edition, Balak, Pg. 875]
Balaam's new plot had worked. Israel was cohabiting with gentile nations. The Moabite (and Midianite) women lured the sons of Israel to eat and drink with them. The aroused and excited men willingly bowed down to the foreigners idols in order to win sexual favors. In an effort to counteract the civil disobedience, courts were established and the leaders of the people sat and judged the sinners, in an unusual procedure ordered by Elohim to deal with the critical circumstances. Large numbers of people were ordered to be hanged. But the situation worsened anyway. The crisis finally peaked when an Israelite tribal leader brazenly brought a Midianite woman, in full public view, to his tent. The spirit of rebelliousness had overtaken the people. Any effort to correct them would have only enflamed the congregation further. Moses felt helpless at the sight of the brazen demonstration, and could only mourn and weep. He and his associates had not remembered that a person who publically [openly, and resisting warning] cohabits [commits fornication] with a gentile, violate the Torah's prohibition and subjects himself to the uninstructed law,: "a zealous one may slay him." [This is explained a little further next week in parsha Phinehas.] We are told that Phinehas, who was jealous for Elohim's holiness, remembered the law, and acted upon it by killing the offending man and woman. His bravery ended the orgy, saved many people, and was commended by the Almighty.
The Holy Spirit "But you shall receive power..." (Acts 1:8)
"I will ask the Father, and He will give you another Helper [paracletos, one called alongside to help; comforter, advocate, intercessor], that He may be with you forever; that is the Spirit of truth..." (John 14:16).
Yeshua has given us a Helper to guide us through the spiritual and moral snares and strong temptations in life, which are plentiful and strewn profusely along the road to Zion. He communicates into us divine faith, discernment, good counsel, and the fear (awe, reference) of YHVH. Speaking in tongues enhances these life-changing benefits. We include three more advantages of regularly using the Spirit-baptized believer's prayer language:
10. "For with stammering lips and another tongue He will speak to this people, to whom He said, This is the rest with which you may cause the weary to rest, and, This is the refreshing,; yet they would not hear (Isaiah 28:11-12). Speaking in tongues is the God-given, holy means of bringing rest and refreshment to weary, stressed believers.
11. "Therefore tongues are for a sign, not to those who believe but to unbelievers; but prophesying is not for unbelievers but for those who believe (1 Cor. 14:22). And, "...they will speak in new tongues" (Mark 16:17).
12. "...that He grant you, according to the riches of His glory, to be strengthened with might through Hs Spirit in the inner man [believer's regenerate spirit]" (Eph. 3:16). Speaking in tongues [praying with the spirit (1 Cor. 14:15); praying in the Spirit (Eph. 6:8)] strengthens faith, invigorates vision and zeal, and sensitizes the believer's consciousness to the reality and power of the Most High.
The Holy Spirit can cause you to walk in obedience, love righteousness, flee temptation, and live with the fruit of joy only a pure heart can produce.
Haftorah
"The remnant of Jacob will be like many peoples...like dew from the Lord, like showers on vegetation...like a lion among the nations..." (Micah 5:7-8).
The believers who are under the authority of Messiah Yeshua have a mission [great commission] to execute. We are to be "more than" conquerors, "through Him who saved us" (Rom.8:37), and minister the truth and realities of His redemption in the earth. First, in the hands of the Almighty, Israel (us; the Remnant of Jacob, Messianic Israel) is to be His means [instrument] to bring the truth, healing, and life to the nations. Redeemed Israel, composed of many peoples, will act and minister as Yeshua Himself in refreshing the nations, "as showers upon the grass," entirely the gift of YHVH. Secondly, Israel will be a mighty power, a warrior nation in the earth, invincible and full of power. The Lamb of God is also the Lion of Judah! These symbols describe the influence of Spiritual men and women who walk in Torah truth. They are also the characteristics that Israel was prophesied by Balaam to have as he stood on the mountain with his hands stretched out over the camps of Israel below him.
"He has told you, O man, what is good; And what does the Lord require of you but to do justice, to love kindness, and to walk humbly with your God" (Micah 6:8).
This is the prophet's inspired response to the Israelites, when, realizing the depth of their ingratitude and need of atonement, they asked how they could please YHVH. It sums up the moral requirements of Torah. The message: Outward observances of religion [sacrifices, offerings, holy days, and such] are worthless if moral principles are rejected, or even ignored and unobserved. Righteous behavior, as a demonstration of love for YHVH, is required of Israelites, not simply formal liturgy and worship. This tells us to: (1) "Do justice." We must act equitably, in fairness and gentleness. Contrary conduct is not allowable, and His disciple must hurt nobody with word or deed. (2) "Love kindness." We are to be guided by loving-kindness. (3) "Walk humbly." We are to live and act [to walk] in humility, which means in obedience to His revealed will. That is, we are to live consciously under His eye. [Note: Micah ministered to both Judah and Israel. He was the only "minor prophet" called to both houses. He preached to convict Israel and Judah of their sins and to reveal to them their coming respective captivities by Assyria and Babylon. We learn from his writing, among other things, that Yahweh hates transgression and empty formalism [ritualism], but delights in mercy, pardon, restoration and intimacy with His people. See: Messiah in: 4:1; 5:1 and 2.]
Brit Chadashah
"...but God hath chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things that are strong, and the base things of the world and the despised God has chosen, the things that are not, so that He may nullify the things that are, so that no man may boast against God" (1 Cor. 1:27-29).
The cause of Balaam greatness came from his true knowledge of Elohim/El Shaddai, his inspired prophetic gift, and his widespread fame, that extended for hundreds of miles. He expected divine communications and received them. Yes, he was chosen to be a prophet from among the gentiles, for their benefit. [YHVH does not leave Himself without a witness.] But apart from the assistance of the Most High, he was "a weak thing," like everyone else. Although he was selected and anointed to be useful to Yahweh, he came to a bad end. His fall was caused by his faulty character and pride. He was willing to do what he knew was wrong for self-aggrandizement. So, the New Testament mentions Balaam three times, and each time the reference is unfavorable, covering him with reproach; 2 Peter 2:15, Jude 11, and Revelation 2:14. His basic (root) sin, which is common to all mankind, was selfishness. He knew the true Elohim of Israel but did not love Him, instead he "loved the wages of unrighteousness." He listened to the divine voice, but followed hard after reward. To understand his fall, we must discern Balaam's motivations. He was: (1) Unduly ambitious. There was not in him the humility and self-denying character of his contemporary, Moses, or the prophets Elijah, Elisha, and Jeremiah. He aspired to the "very great [worldly] honor" Balak offered him (Psalm 131:1-3; Jer. 45:5). (2) Inordinately covetous. "But them that would be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the LOVE of money is the root of all evil: which while some coveted after, they have erred from the faith..." (1 Tim. 6:9-10). See also: 2 Peter 2:15.
Gospel
"Truly, truly, I say to you, a slave is not greater than his master, nor is one who is sent greater than the one who sent him. If you know these things, you are blessed if you do them" (John 13:16-17).
Yeshua does not demand blind obedience. His example bears the principle. We [Israelites] are not necessarily called to do what He did (a particular act), but as He did. [Note: footwashing=what; service and humility=as.] His example portrayed mutual service, self-sacrifice, and humility for us to emulate. Observe: (1) Unlike Balaam, our knowledge of the ways of Elohim ought never to be separated [divorced] from practicing them (James 1:21-22). (2) Our contentment and joy in life are directly related to [correlated to] the relationship of our knowledge of His word and our obedience.
Part II: Torah and Glory School
Weekly Parsha Commentary Study: Balak ("Balak")
Explanation: Part II presents a review of the weekly parsha's scheduled Scriptures and our questions. These are (1) the heart of the commentary study from which the readers can be most enriched. By them the student learns on his/her own while depending on the personal assistance of the Holy Spirit, upon Whom we encourage each person to depend/rely for insight and divine illumination. He is supposed to be the primary teacher of our commentary, not this writer. In this way, the Scriptures and the questions comprise (2) the student's means of practice (exercise) for waiting upon and listening for the voice/word of Elohim, and positioning himself/herself for a visitation of His Shechinah presence! These are the important goals of this endeavor. To that end, the Scriptures and the questions form (3) the channel through which the Spirit will directly communicate personal edification, instruction, revelation, and understanding to the student/reader. Please write your answers to the questions down and share them with your study group.
Our commentary and exposition are offered as a help, and are by no means complete. Much is left to delve into for the industrious student who wants to go further in learning the Scriptures and experiencing the kingdom, power, and glory of the Most High. "However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will also speak; and He will tell you things to come" (John 16:13).
Prayer: "Open my eyes that I may behold wonderful things from your law" (Psalm 119:18).
Study review: Now, read all the parsha Scriptures for yourself. Pray for the Spirit to over-shadow you as you study, and impart revelation and insight. Therefore, as you read, listen for His word and look for His vision.
Numbers 22:2-25:9 [Torah]: Balak sends for Balaam/Balaam tested/Balaam and the angel/Balaam's first, second, third, and fourth prophecies/Immorality in the camp/Phinehas.
Micah 5:6-6:8 [Haftorah]: Repentance, judgment, and hope/The call to return.
1 Corinthians 1:20-31 [Brit Chadashah]: The wisdom of God.
John 13 and 14 [Gospel]: The Lord's Supper/Role of the Spirit.
Study Questions:
1. What do you think is the major teaching/theme for each reading: (a) Torah, (b) Haftorah, and
(c) Brit Chadashah?
2. What is the common, central teaching emphasized by the entire parsha, as you see it?
3. Relate the main truth/common lesson to the assigned Gospel reading. Where and how does Yeshua demonstrate the common truth? How does the common theme/lesson relate to your life?
4. What does this week's parsha teach you about your Hebraic heritage/Hebrew roots?
5. In what way did the Holy Spirit lead you, teach you, speak to you, minister to you this week?
Note: The questions will (generally) be the same from week to week. However, your answers, especially as you hear from the Ruach, will be different.
Part III: Prayer and Proclamation
Bless the Land "And I will bless them that bless thee..." (Genesis 12:3).
"So the plague on the sons of Israel was checked. Those who died by the plague were 24,000" (Num. 25:8-9).
That a judgment would follow the apostasy of the people who joined themselves to Baal of Peor would be expected, since such divine reactions occurred at Kibroth-hattaavah, Kadesh, and the rebellion of Korah.
1. Pray for Israel. Speak a prophetic blessing over the land and people. We want to present seven reasons for us to pray for Israel. The first of the seven is:
"He encircled him, He cared for him, He guarded him [Israel] as the apple of His eye" (De. 32:10). To curse, to bruise, to hurt Israel is like poking one's finger in YHVH's eye. The idea is that to bless Israel is to see the nation through the eyes of the Almighty. The associated blessing is to partake of an expanding revelation of the nation as YHVH's means of redemption in the earth and one's place in it. To harm Israel is to harm the pupil of the eye of Elohim. The outcome for the offender is spiritual blindness.
Stand, reach out your hands toward Jerusalem and Israel, and declare His word: Numbers 24:17-19!
2. Pray for Jerusalem.
"Pray for the peace of Jerusalem: May they prosper who love you" (Ps. 122:6).
3. Pray for America/Pray for your nation. Intercede for the nation. Declare:
"Not by might nor by power but by My Spirit, saith the Lord of hosts" and "Grace, Grace to it!" (Zech. 4:6-7). Again, openly declare verse eight. "May peace be within you with prosperity in your palaces and riches in your rooms."
4. Sing the Song of the Lord. Pray for the Holy Spirit to come upon you and anoint you with a song of YHVH. Sing prophetically over Israel, and to your nation too.
"...and with my song I shall thank Him" (Psalm 28:7).
Part IV: Closing
Conclusion
The series of Balaam's inspired discourses speaks of four periods of Israel's history. (1) Israel in the Wilderness (Nu. 23:7-10). (2) Israel staging and preparing to enter and conquer Canaan (Nu. 233:18-24). (3) Israel after conquering their enemies and settling in the land (Nu. 24:3-9). (4) Israel in the latter days (Nu. 24:15-24).
"...and the Spirit of the Lord came upon him [Balaam]...he took up his discourse.." (Num. 24:2-3). The Spirit provided the wisdom and inspiration for Balaam's discourses. Of course, Paul understood that the ministry of the word, to be accurate and powerful, must be Messiah-centered and empowered by the Spirit. " I was with you in weakness and in fear and in much trembling, and my message [word] and my preaching were not in persuasive words of wisdom, but in the demonstration of the Spirit and of power, so that your faith would not rest on the wisdom of men, but on the power of God" (1 Cor. 2:3-5). Paul did not operate in polished sentences and flowering rhetoric. Oh no. His theme was too great for such things. His message was simple; Messiah crucified and resurrected. Balaam's imaginations of speaking curses over Israel were short-lived.
After all his sacrifices, charms, enchantments, and efforts at grand religious ostentation, what remained of his oratorical efforts was only that which was produced by the power of the Spirit. The things that needed to be said from the mountains only YHVH could say.
Living the Truth
"Then Balak said to Balaam, What is it you have done to me? I took you to curse my enemies, but behold, you have actually blessed them" (Numbers 23:11). We are assigned to blessing, and to bless; not to cursing, or to curse.
"No weapon that is formed against you will prosper; And every tongue that accuses you in judgment you will condemn. This is the heritage of the servants of the Lord, and their vindication is from Me, declares the Lord" (Isaiah 54:17).
Some truths stand out in Balaam's narrative. First, spiritual gifting does not assure good character (Luke 13:24-30). Secondly, a person may have religious faith--"the demons believe and tremble"--but that faith will not save him if it does not change the heart and (yes) produce good works (James 1:14-17). Thirdly, work and sacrifice may not earn, or bring, the expected reward (Gal.1:10; Col.3:1). [We may, at times, have to be content with His praise.] Fourthly, a person may appear noble and honorable yet inwardly be displeasing to Elohim (John 7:24; 2 Cor. 10:7). Fifthly, a man may have great spiritual discernment and knowledge but be blind to his own moral failures, ethical improprieties, and family responsibilities (Mark 8:18; Acts 28:27).
Balaam was ambitious and covetous, and wanted wealth and honor. To obtain them he wanted permission from the Almighty to commit sin, and went from hill to hill, sacrifice to sacrifice, looking to curse Israel, but could only bless them. At the end of the narrative he appears to have become disposed toward Israel. But, in truth, he was not. Always greedy for gain, he ended up allying himself with hell. What a contrast between Balaam and our beloved Messiah Yeshua: "For even Messiah pleased not Himself; but, as it is written, the reproaches of them that reproached thee fell on me" (Romans 15:3).
As we leave Balaam's activity upon the mountains of Moab behind, and go forward, we better appreciate the apostle's words to the immature Corinthian church, and set our ambitions in alignment with them: "If I have the gift of prophesy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but do not have love, I am nothing" (1 Cor. 13:2).
Exhortation: Stand daily, face Jerusalem, stretch out holy hands, lift up consecrated voices, and declare blessings over the Holy City and the Promise Land!
Next week: Parsha Pinchas ("Phinehas"). Read and learn about what makes a true zealot.
