TORAH and GLORY SCHOOL
Torah and Glory School Parsha Commentary Course
An education ministry of Bless the Land
Written by Dr. Hutch Church
July, 2011
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Parsha Lesson Forty: Balak ("Balak")
Torah: Numbers [Bamidbar] 22:2-25:9
Haftorah: Micah [Mikhah] 5:6-6:8
Brit Chadashah: 2 Peter [Kefa Bet] 2:1-22
Sections: 1. Weekly Commentary 2. Parsha Study 3. Prayer and Blessing 4. Living the Parsha
Welcome: "Salvation is far from the wicked: for they seek not thy statutes" (Ps. 119:155). Salvation and ongoing transformation of the soul are attainable only through obedience to His commandments. "...even so faith, if it has no works, is dead, being by itself" (James 2:17; also see 2:20,26; Gal. 5:6; 1 John 1:5-10). Balak and Balaam had put YHVH's Word, and hence salvation, away from them. But our Elohim, the Holy One of Israel, "...is a rewarder of those who seek Him" (Heb. 11:6). Remember, it pleased YHVH when Solomon requested wisdom (1 Kings 3:9-10). Wisdom comes by study of Scripture. This week, seek to know and understand His commandments, and walk in them. "Blessed rather are those who hear the word of God and obey it" (Luke 11:28). Walk in His truth, enjoy His goodness, and grow in His grace this week. YHVH loves you. Tamid Kadima-Always Forward! Shalom.
Section 1: Weekly Commentary
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 successfully 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. Balak was a magician who was skilled in the occult. 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 military 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 was the son of Beor, the son of Laban. His name means "corrupter of the people." He possessed a true knowledge of the Elohim of Israel, but his faith in YHVH was small, too weak to produce obedience or overcome his covetousness, yet strong enough to discern and respond to His voice. Familiar spirits, demons, were also active in his life. We are reminded of Yeshua's words: "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/legislator Moses, who is an object lesson in humility and faithfulness. Numbers 12:3.] Parsha Balak includes: Balak sending for Balaam, Balaam tested, his three prophecies, the last-day prophecy, the sin of Peor, and Phineas. Balaam appeared at first to be a servant of Elohim, but in reality he was the enemy of Israel.
Torah
Torah Note # 40: "...I will make a new covenant...I will put my laws into their mind, and write them in their hearts...In that he saith, A new covenant, he hath made the first old [obsolete]. Now that which decays and waxes old is ready to vanish away" (see Heb. 8:8-13). "What is being made obsolete is the Torah as an external body of guidelines and instructions because in the new covenant He is endeavoring to make them an internal conviction within us." [1]
"For all who are being led by the Spirit of God, these are the sons of God" (Rom. 8:14). Sonship [a term that implies inheritance in the eternal life of Messiah; commencement of new life] and being actuated [led] by the Spirit are by faith, not works, and also are known by experience. Therefore, trust the Holy Spirit to direct you in your observation of the Torah. The Spirit is grieved when someone rejects the New Covenant, which the blood of Messiah effected, because then He cannot write the Torah on the heart.
1. "...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 fictions (Deut. 27 and 28). Therefore, Balak, the warrior-king, sent royal messengers, used (a) flatteries ["...they are too mighty for me..." and "...I know that...he whom you curse is cursed..."], (b) gifts, and (c) promises ["I will indeed honor you richly..."] to entice the seer of Pethor. He no doubt thought he could purchase and order/command 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, at least, given guidance. But Balak is not sent any divine message or given any heavenly guidance. "The one who cures you I will curse" (Gen. 12:3). He bought into trouble with the Almighty! 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.
YHVH's will was clearly expressed to Balaam, and that's when his battle between covetousness and conscience began. He is a contrast also to Joseph, who fled temptation the moment it presented itself (Gen. 39:9; also read 1 Tim. 6:9-11; 2 Tim. 2:22). Our consciences are signals that warn us against danger. Balaam resisted the inner witness, and his conscience was "seared with a hot iron" (1 Tim. 4:2). But Paul wrote: "I do my best [practice myself] to maintain always a blameless conscience both before God and before men" (Acts 24:16).
2. "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 pressing needs of fallen man (Mt. 28:18-20; John 14 and 16; Acts 1:8). Believers can hear from Yeshua directly (John 10:3-5; 14:16-27).
Balaam listened eagerly to the obsequious [servile, syrupy] 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 Elohim, though he remembered it clearly. So Balaam pretended to need another night to hear God's prophetic instruction again, although he was probably expecting an uninterrupted night's sleep. With a lofty attitude he said, "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 unrighteous 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] and gaining permission 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."
3. "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).
Nevertheless, 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. "Do not withhold good [truth, blessing, what others need or have a right to] from those to whom it is due, when it is within your power to do it" (Prov. 3:27). 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 warior angel.
Note: Yeshua addressed hypocrisy: "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 donkey saw the angel first. YHVH opened her eyes and then her mouth, from which proceeded an audible human voice. It is indeed a marvel that Balaam replied to the donkey as he would to another person, without expressing any astonishment or apparent amazement! Perhaps, because he was a prophet-magician--sorcerer, he was accustomed to such unusual occurrences.
4. "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 temporarily inspired 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 avenging angel from heaven, his drawn sword, the supernatural, miraculous animation of the donkey, and all the strong words, Balaam seized the offer to go forward. "Go with the men, but..." (v. 35).
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.
5. "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 made in Balaam's pride, but ministered as best he could to his vanity in order to keep him in good humor. However, their meeting was not particularly congenial. The paraphrased greeting would go 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.
The First Prophecy
6. "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."
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 (a) perforated and leavened by faulty religious beliefs, yet (b) 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 entire holy nation, perhaps thinking the prophet must actually see all Israel in order to make the curses operate most effectually. After viewing again the camps of Israel, Balak went down from the peak of the mountain 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. A. It was a public declaration of how the two men had come together in order to curse Israel. B. Balaam was forced into making the humiliating but truthful confession. C. The place of cursing became the place of blessing. D. The prophet witnessed and declared the separation and numerical strength of Israel. E. Balak is duly impressed with a sense of the security and invincibility of the nation. F. 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.
"Then Balak said to Balaam, 'What have you done to me? I took you to curse my enemies...you have actually blessed them!' He replied, 'Must I not be careful to speak what the Lord puts in my mouth?' " (Bamidbar 23:11-12).
The Second Prophecy
7. "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. 23:13-24).
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: A. The righteousness of the people. There was no condemning iniquity in Israel. B. 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! C. 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! D. 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. "For there is no omen against Jacob...a people rise...a lion lifts itself..." (vrs. 23-24). 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, who was having a fit after listening, 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
8. "...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 extremely aggravated upon hearing Balaam's second prophecy, and especially its threatening conclusion. Amazingly, despite facing dire circumstances, Balak had recklessly neglected the inspired, emphatic, and clear declaration of 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 that he still did 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.
9. "...Balaam saw that it pleased the Lord to bless Israel, he did not go as at other times to seek omens...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 24:1-3).
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). Balaam's third prophecy spoke of the (a) beauty, (b) world-wide fruitfulness, and (c) victorious power that would command the admiration of the nations, yet he returned to the idolatry and darkness of Mesopotamia. "...perceive ye not yet, neither understand? have ye your heart yet hardened? Having eyes, see ye not?" (Mk. 8:17-18). A bad attitude hardens the heart, blinds the eyes, deafens the ears. To us He has said: "But blessed are your eyes, for they see: and your ears, for they hear" (Mt. 13:16). And: "...thou shalt see greater things than these" (read Jn. 1:43-51).
11. "Then Balak's anger burned against Balaam...I called you to curse my enemies, but behold you have persisted in blessing them these three times...flee to your place.." (verses 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 more 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:
12. "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]...falling into a trance but having his eyes open" (verses 12-16).
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 positive effect. "...some seed fell beside the road..." (Mt. 13:4). This is why intercession for the lost is so vital. Spiritual awakening is the work of the Spirit. 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 were 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 to fitful tossing in his sleep forever thereafter. It is not so with redeemed Israel: "When thou liest down, thou shalt not be afraid: yea, thou shalt lie down, and thy sleep shall be sweet" (Prov. 3:24).
12. "...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 in a subsequent battle with Israel, 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).
Note: 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).
13. "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 morality 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] and shamelessly cohabits [commits fornication] with a gentile, violates the Torah's prohibition (read Deut. 7:3) and subjects himself to the uninstructed law: "a zealous one may slay him."
Note: "Halacha 4: Whenever a man has relations with a gentile woman in public, i.e. the relations are carried out in the presence of ten or more Jews [Israelites], if a zealous person strikes him and kills him, he is considered praiseworthy and ardent. [This applies whether the relations were] in the context of marriage or licentious in nature. This matter is a halachah conveyed to Moses at Sinai. Support for this can be derived from Pinchas slaying Zimri." [2] The reader is encouraged to do his/her own research concerning the controversy of Phinehas's act.
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. "...so I did not consume the children of Israel" (Bamidbar 25:11). Thus, all's well that ends well.
Haftorah
The haftorah references Balak, king of Moab, and Balaam, the sorcerer. Micah also prophesies concerning the aftermath of the war of Gog and Magog, which, we believe, precedes the final unification of Israel and the coming of Messiah.
1. "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).
Believers, all of whom are under the authority of Messiah Yeshua, have a mission [the great commission. See Mt 28:18-20] 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." This is entirely the gift of YHVH. Israel will be tender. Secondly, Israel will be a mighty power, a warrior nation in the earth, invincible and full of power; "...Israel performs valiantly." The Lamb of God is also the Lion of Judah! These symbols describe the influence of Spiritual men and women who walk in the Spirit and Torah truth. They are also the characteristics that Balaam prophesied Israel would have, as he stood on the mountain with his hands stretched out over the camps of the tribes below him. Yeshua will remove idols, magicians, and sorcerers from His land. Israel will be terrible, fierce.
2. "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. Justice, love, and humility will be dominant characteristics of a unified Israel.
Yeshua: The Living Torah "I did not come to abolish but fulfill" (Mt. 5:17).
YHVH took the intention of Balak, which was to use Balaam to produce curses over Israel, and turned it instead into a means of bringing forth prophetic blessings from Balaam. Yeshua "became a curse for us," and in so doing brought forth the blessings of redemption, including forgiveness, righteousness, sanctification, the Spirit, peace, healing, provision, victory, guidance, goodness and mercy, and restoration of family heritage.
1. "He will drink from the brook by the wayside; therefore He shall lift up His head" (Psalms 110:7).
Psalm 110 is Messianic. It speaks of the glory of Messiah Yeshua, though not all of which it proclaims has been fulfilled. He is described as a warrior and a priest, the Conqueror who subdues enemies, and the Savior who cleanses and redeems. The verse speaks of Yeshua stooping and drinking from the well-spring of truth and righteousness, to refresh Himself as He goes forth in His purpose (Judges 7). The verse is also interpreted as Messiah being made a curse for us. The "brook by the way" is a picture of the wrath of YHVH running as a channel of the curse of the law. From this channel our Savior drank: "The cup which my Father hath given me shall I not drink it?" Afterward His head would be lifted, and He would be refreshed in the glorious triumph of the cross, resurrection, victory and ascension. "...but He, having offered one sacrifice for sins for all time, sat down at the right hand of Elohim, waiting from that time onward until His enemies be made a footstool for His feet" (Heb. 10:13).
2. "Messiah hath redeemed us from the curse of the law, being made a curse for us: for it is written, 'Cursed is every one that hangeth on a tree:' That the blessing of Abraham might come upon the Gentiles through [in] Yeshua Messiah: that we might receive the promise of the Spirit through faith" (Gal. 3:13-14).
The wages of sin [transgression] is death, the ultimate curse of the Law, whether the Law is written upon the conscience or stone tablets. It is contrasted with the blessings of faith by the apostle Paul. The "curse of the law" is not merely civil punishment, it is a divine punishment, a sentence upon transgressors involving temporal and eternal gloom and doom. The curse was pronounced on Mount Ebal and is quoted Deut. 27:14-26. It stresses ethical and moral standards. Hearing is not enough. The Law require personal, perfect, and perpetual obedience. Period. The least transgression is a transgression against the whole Law (James 2:10). The curse is the effect of transgression. "But that no man is justified in the law in the sight of God, it is evident: for, the just shall live by faith." Justification is outside the realm of Law because nobody [apart from Messiah] is able to obey the law perfectly, as required. Thus, justification is by faith, a doctrine that was part of the fabric of the Old Covenant. The prophet Habakkuk joined (or associated) eternal life with faith centuries before Messiah came. [Note: Abraham reveals the benefit of faith as opposed to reliance upon the law for justification. Yet, legalists claim him as their father, but he was not ceremonialist as far as we have observed. Abraham was justified by simply believing Elohim, El Shaddai. Those who expect to be justified and made righteous through keeping the Law are not true followers of Abraham. If anyone wants the blessings of father Abraham, then that person must be faithful to walk in the "faith" shoes of Abraham.] Salvation was achieved by Messiah who was made a curse for us. The Law condemned us, but Messiah, to whom the Law pointed, redeemed us. Yeshua did not only deliver us from the power of sin, He rectified our relationship with Elohim, and brought peace. He took our position as lawbreakers and became "a curse for us." Elohim placed upon the Son what the Law prescribed for sinners, and by His substitution divine law was satisfied and our redemption made sure. The One who was object of the divine love became, at the same time was the object of the divine wrath.
Yeshua's death on the cross took on the character of a curse. "For it is written, cursed is everyone that hangeth on a tree" (Deut. 21:22-23). The words do not pertain to the execution itself, but to a body that is exposed after death on crosses, poles, or stakes, which were instruments of Roman executions. A person was not cursed because he was hanged on a cross, but he was put upon a cross because he was accursed. Yeshua was not made a curse by being crucified upon a cross, but because He was hanged on the cross He "became a curse [was made a curse] for us." Yeshua explained to Nicodemas, "As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up..." (Jn. 3:14). The brass serpent was the symbol of sin. Yeshua, though free of sin, voluntarily had the sins and guilt of man put upon Himself on the cross, thereby suffering the curse of the law, and dying in our place. He accepted the penalty for our transgressions, death, the "wages" of our sin. In this way He became a curse for us. "For He hath made Him to be sin for us, who knew no sin, that we might be made the righteousness of God in Him" (2 Cor. 5:21). Yeshua reversed the curse and brought forth the blessing--eternal and abundant life--for all who would believe Him.
The purpose of redemption, its design, was "...that the blessing of Abraham might come on the Gentiles in Messiah" (v. 14). The curse-bearing made it possible for the blessing to come to Israel, and ultimately flow into the whole world. The wonderful gift of the blessing: "That we might receive the promise of the Spirit through faith" (v. 14). It is by faith, not the works of the law, that one receives the Holy Spirit, the New Birth, and the Glory and the Torah of YHVH placed within the inner man (Jer. 31:31-34; 2 Cor. 5:17-21; Joel 2:28; Acts 1:6-8; 2:1-4; Eph. 1:13; etc.). Messiah has opened to us the great blessings of redemption through His cross, death, resurrection, and baptism.
"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 exactly what He did (a particular act), but to do as He did. [Note: footwashing = what; service and humility = as.] His example portrayed mutual service, self-sacrifice, and humility for us to emulate. Observe: A. Unlike Balaam, our knowledge of the ways of Elohim ought never to be separated [divorced] from practicing them (James 1:21-22). B. Our contentment and joy in life are directly related to the relationship of our knowledge of His word and our obedience. As we follow Him we can confidently proclaim:
"No weapon that is formed against you will prosper; And every tongue that accuses you in judgment [curses you] you will condemn [will be found wrong, sentenced as guilty, and judged]. This is the heritage of the servants of the Lord, and their vindication [justification, defense, acquittal] is from Me, declares the Lord" (Isaiah 54:17).
The Holy Spirit "...but you shall receive power..." (Acts 1:8).
1. "...and the Spirit of the Lord came upon him [Balaam the seer]...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. His theme was too great for flowery things. His message was simple: Messiah was crucified, buried, 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.
2. "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. He teaches and inspires us to speak. Speaking in tongues is one way He empowers us. This practice stirs and enhances these life-changing redemption benefits. We include three more advantages of regularly using the Spirit-baptized believer's prayer language:
J. "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. He will "quicken" your body, that is, uplift you physically, also
.
K. "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 from Mark, "...they will speak in new tongues" (Mark 16:17). It is common, even expected, that believers will speak in tongues.
L. "...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, discern and flee temptation, and live with the fruit of the Spirit, including joy, which only He can produce.
Glory Note # 40: "Then the glory of YHVH went up from the cherub, and stood over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of YHVH's glory" (Ezek. 10:4). The prophet saw in a vision the magnificent glory of Elohim manifested on Yerushalyim and on His Temple. May we experience a similar visitation of His Shechinah upon all Israel, even in our study, praise, and worship gatherings. "We may not see with our physical eyes what [Ezekiel] saw...but every time we come into the presence of God, desire to meet with Him, and focus our mind and heart on Him, we not only bless Him in a wonderful way but we also open ourselves up to receiving fresh revelation [of His kingdom, power, glory, and love] from Him." [3] May we remember, whenever we meet with [fellowship with] Yeshua, in the Word and by the Spirit, He wants to speak to us. Therefore, let us appraoch Him in faith, with an expectation of His affectionate responsiveness.
Parsha Summary
1. "And Balak...saw all that Israel had done to the Amorites. And Moab was sore afraid of the people, because they were many..." (Bamidbar 22:2-3).
Last week (Chukat) we read about the kings of Bashan and Ammon resisting Israel from passing through their territories to get into Canaan. In the resulting warfare Israel was victorious. In Balak we find Israel camped on the border of Moab. Balak, king of Moab, was intimidated by Israel and realized his nation could not defeat Israel in open warfare. So he reached out to his neighbor Midian and enlisted the aid of the seer Balaam to speak curses over Israel, and weaken them spiritually before any confrontation occurred. Balak was a pagan king, and probably a magician and occult practitioner. He was a descendent of Lot's incestuous relations with his daughters, the affair which took place after the destruction of Sodom. Balaam was a diviner, the son of Beor, a descendent of crafty Laban (Genesis 30 and 31). Because of his designation, "son of Beor," some believe Balaam may have been the seer-prophet of the Semitic deity, Peor. Though a non-Israelite, he did have a knowledge of the Elohim of Israel. Moses, Balak, and Balaam were all descendants of Terah, the father of Abraham. Balaam issued blessings instead of curses and also prophesied of the coming of Moshiach at the end of the age.
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, which is in fact the greatest reward. "Well done, good and faithful servant..." (Mt. 25:23) is what we all want to hear.] 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). Finally, Balaam was not a true prophet, but was in fact an enemy of Israel and YHVH. He end came when he was killed in a battle between Midian and Israel.
YHVH rebukes evil leaders, pretenders, and manipulators. His favorite abodes are the assemblies of the righteous in Messiah. "...remove every obstacle out of the way of My people...for thus says the high and exalted One who lives forever, whose name is Holy, I dwell on a high and holy place, and also with the contrite and lowly spirit in order to revive the spirit of the lowly and to revive the heart of the contrite" (Isa. 57:14-15).
Section 2: Parsha Study:
"Out from the throne came flashes of lightning and sounds and peals of thunder, and in front of the throne seven blazing torches burned, which are the seven Spirits of God [seven-fold ministry of the Holy Spirit]" (Rev. 4:5).
The heritage of Israel are the Torah and the Glory of YHVH. The two are the foremost revelations of His love, holiness, and perfection. For now we will define the glory of Elohim as the totality of the goodness and righteousness of His character as revealed in the Scriptures, in creation, and supernaturally expressed, even visibly and tangibly, by His weighty manifest Shechinah ("settling") presence that Moses experienced at the bush incident, on Mount Sinai, and when the Tabernacle was first erected (Ex. 3:3; 33:17; 40:34-35). "It came about when Moses was coming down from Mount Sinai (and the two tablets of stone were in Moses' hand as he was coming down from the mountain), that Moses did not know that the skin of his face shone because of his speaking with Him" (Ex. 34:29). Both the essence of YHVH's Torah [Ten Commandments/Words written on the tablets] and YHVH's glory that were carried down the mountain by Moses are divinely birthed into the spirits/hearts of believers by the Holy Spirit and regeneration through faith in Messiah Yeshua (Jer. 31:31-34; Ezek. 11:14-21; Joel 2:27-28; John 3:1-16; Acts 1,2,10; 1 Cor. 5:17; Gal. 6:15). Therefore we believe it is YHVH's will for all Israel to experience His manifest goodness and His manifest glory increasingly as our blessed individual and corporate habitation; as our tangible mantle and divine supernatural covering. (1 Pet. 4:14). Our hope is based upon His Word: "I will cause My Shechinah [His glorious, radiant presence; the supernatural brilliance which is the outward expression of His character and goodness; See Matthew 17:1-8] to dwell [to settle] in the midst of [within, upon] thee" (Zech. 2:10).
Messianic Israel is called to make (by faith and obedience to His Truth) His anointing, His tangible presence, and His discernable, manifest glory, dominant internal and external realities in our lives. With this intent in mind, we have provided an explanation for your examination. Please read it and follow the study instructions. They explain the pathway of progress toward this pursuit of regaining the fullest possible measure of our spiritual heritage, the knowledge and experience of the Spirit and Truth of the Holy One of Israel. May the time we spend in prayer and study become times of divine encounters also.
Torah and Glory School Vision: "...search for Me..." (Jeremiah 29:13). This section is provided to help the student read beyond the basic commentary that we have presented, and study carefully all the Scriptures in the week's parsha for themselves. As each reader presses more deeply into the Word and learns to depend more consistently on the Spirit in his/her search for greater knowledge and intimacy with Yeshua, increased personal enrichment and spiritual transformation will be experienced and enjoyed. Section 2 contains a review of the weekly parsha's Scriptures, their topical content, and our questions. Working with each week's Scriptures and Questions are both very important to our purpose. They are designed to assist the student to (1) develop a vision for the restoration and reconciliation of the whole house of Israel, (2) grow in foundational knowledge of the Torah, (3) recover the principles, practice, and Holy Spirit power of the early, first-century Nazarene believers, and (4) experience and enjoy greater dimensions of the kingdom, power, and glory of Yeshua.
The assigned Scriptures and Questions, along with Section Three's prayer and blessing activities, comprise (5) the heart of the Torah and Glory School's study program by which the student can be most edified and advanced spiritually. By them the student learns on his/her own while depending on, and thereby coming to know more personally, the Holy Spirit. We strongly encourage each student to rely upon the Spirit/Ruach--for understanding, revelation, insight, illumination of the Word, edification, and divine fellowship--during prayer, worship, and study. He is the close-at-hand primary Teacher of the course, not this author. [Note: Learning the Almighty's voice and experiencing His manifest glory, not just acquiring more information, are central goals of the Torah and Glory School.] In this way, the Scriptures--reading them while listening for the Holy Spirit, and the Questions--writing answers while under the Spirit's unction and receiving divine input, work together to comprise (6) the student's chief means of personal practice/exercise/training in seeking, waiting on, listening for, and promptly responding to the voice/word of Elohim. And by such seeking, faith-motivated students position themselves spiritually, mentally, and emotionally prepare themselves for experiencing a visitation of Yeshua's presence and glory through the Spirit. In this way the Scriptures and Questions also become (7) the channels through which the Spirit of Messiah will directly communicate personal instruction, direction, wisdom, and comfort to each engaged person. The students who faithfully follow the "game plan" and remain committed to do so for the year, will be transformed, and enjoying much closer fellowship with the Father, and Yeshua, His Son, and hearing the voice of the Holy Spirit, by the end of Deuteronomy.
Scriptures and Questions: Now, read through the parsha and answer the questions using your own words.
Prayer: "Open my eyes that I may behold wonderful things from your law" (Psalm 119:18).
Numbers 22:2-25:9: 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: Repentance, judgment, and hope/ the call to return.
2 Peter 2:1-22: The rise of false prophets.
Study Questions: "...be ready always to give an answer..." (1 Peter 3:15). Trace the theme, the main idea, through each question.
1. In your opinion, what is the main theme or teaching of each of the listed readings individually: the Torah, the Haftorah, and the Brit Chadashah?
2. What is the common, central idea, or subject, that runs through and unites all the individual readings, as you see it?
3. Find in the Gospels where and how Yeshua declares, demonstrates, exemplifies, or exhibits the parsha's central truth, and explain. Give chapter and verse. [Ask: Where is Yeshua in this?]
4. In what way was the glory of YHVH [manifestations of His goodness] revealed in the parsha lesson? [Pray: Let me see Your glory in the reading.]
5. What does the parsha teach you/show you about your Hebrew roots ; your identity, your destiny, your duty? [Ask: What are You telling me about my heritage and calling?]
6. In what way did the Holy Spirit/Ruach HaKodesh personally speak to you during prayer and study this week? Did He impress you about how to apply the parsha lesson directly to your life? Explain. [Ask: Let me hear Your voice.]
7. "...because of practice [by reason of use] have their senses trained [exercised] to discern..." You and I are called to return to hearing the voice of Elohim and to functioning in the ministry of the Holy Spirit. Progressing in these vital areas will require spiritual hunger, faith, and practice. He is waiting for us to approach Him. Ask the Holy Spirit to speak into your spirit/heart as you pray each day. Look for opportunities to lay hands on the sick, or to be used in prophesy. Faithfully record the prophetic words and experiences you receive, and be sure to share them with your brethren.
Section 3: Prayer, Declaration, and Blessing
"On this wise shall ye bless the children of Israel, saying unto [over] them, the Lord bless thee...keep thee..." (Num. 6:23-24).
Important: Participate each week in the Bless the Land prayer, benediction, and singing exercises/activities, both individually and with your group. This is important for yourself and others. Your joining in with vocal participation--blessing and strengthening Israel with your spoken words, prophetic utterances, sung psalms, and intercessions--will also help develop and enlarge your prophetic anointing and sensitivity to the Holy Spirit. Daniel, who daily faced Jerusalem and Israel from his house in exile to pray, is an example of what we can do weekly from our homes today. "...Daniel...entered his house(now his roof chamber had windows open toward Jerusalem); and he continued kneeling...praying and giving thanks before his Elohim" (Daniel 10).
During daily, weekly, and Sabbath prayer times, raise your voice, stretch out your hands
and...Bless the Land
Bless the Land: "On this wise shall ye bless the children of Israel, saying unto them [declaring the Word to and over them], the Lord bless thee...keep thee..." (Num. 6:23).
"But you are...a royal priesthood..." (1 Pet. 2:9). When we take our place as a responsible priesthood and begin to declare the written and prophetic word and will of YHVH, even spontaneous songs, over His people, He will rise up and perform that which has been declared. He works in partnership with his set-apart royal priesthood. Therefore, "...bless, for to this you were called, that you may receive a blessing" (1 Pet. 3:9).
[Note: "The mouth of a righteous man is a well of life" (Prov. 10:11). Believers' mouths are connected to the spiritual power that created the universe. Our words possess/carry both constructive power (building up) and destructive (tearing down) power. Job 22:28; Luke 4:18-19; Mt. 21:21; 28: 18-20; Acts 1:8; 2:4; Rom. 12:6-8; 1 Cor. 12: 1-11; Eph. 6:17-19; Rev. 8:3). "Death and life are in the power of the tongue" (Prov. 18:2). Therefore, let us fulfill our priestly role and declare with confidence His Word over Jerusalem, Israel, and the nation this week.]
"And I will bless them that bless thee" (Gen. 12:3).
Stand and stretch forth your hands toward Jerusalem in prayer and declaration weekly after you finish each parsha.
1. Pray for Israel
Isaiah 43:1-7. Commit to pray weekly for the land and people of Israel; for their welfare, safety, and return to righteousness. Use the prophetic words of Scripture as prayers and declarations
2. Pray for Jerusalem.
Psalm 122:1-9. Speak this word over the City of the Great King.
3. Pray for America/Pray for your nation.
1 Chron. 7:14. Intercede. Pray for repentance, a spiritual awakening, and a harvest in all the cities of the land.
4. Sing the Song of the Lord/prophetic songs. [Teaching and Exhortation]
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).
Section 4: Living the Parsha
Conclusion
1. "...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 from his home 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 and uncorrected character, and pride. He was willing to do what he knew was wrong for self aggrandizement. In fact, 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.
A. Personal application: "But false prophets also arose among the people just as there will also be false teachers among you, who will secretly introduce destructive heresies, even denying the Master who bought them, bringing swift destruction to themselves" (2 Peter 2:1-22).
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 sentimentally 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 would do well to 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).
If a person does not have love, he is unfit for the Kingdom of God, and will be unfruitful. Eloquence, intellect, and talent (with which Balak and Balaam were gifted) without charity are spiritually worthless.They possess the same value as plastic baubles and brass trinkets. Paul declared that without charity [love], "I am nothing." Therefore, it is incumbent upon us:
1. "Thou shalt not avenge nor bear a grudge against the children of thy people, but thou shalt love thy neighbor as thyself; I am YHVH" (Lev. 19:18).
2. "Bless those who persecute you; bless and do not curse" (Rom. 12:14).
Tamid Kadima. Always Forward.
Seek Him continually: "Let me see Your glory." His glory is in you by the Holy Spirit. Pray and believe for His presence to rise up and envelope your soul with His goodness, and the revelation of His heart. You are a child of the Most High and He desires you to experience intimate spiritual communion with Him.
Remember! Growth for spiritual strength takes "lifting." Be sure to complete your answers and exercises. They represent the "weights" that the Holy Spirit will use to equip you with a strong, well-proportioned, balanced, spiritual physique of Spirit and Truth.
Next week: Parsha Pinchas ("Phinehas") Bamidbar 25:10-30:1
References: Weekly references generally include, but are not limited to, the following: Kehot Chumash; Spirit-Filled Life Bible; Pulpit Commentary, H. Spence and J. Exell; Torah Club; Restoration Scriptures; Chumash, Stone Edition; Chabad.org. Parashah; Old Testament Survey, K. Conner; www.familybible.org/BeitMidrash/FAQ/Torah.htm; Torah, A Modern Commentary, W. G. Plaut; Fodor's Exploring Israel, A Sanger; Judaism 101 Torah; The Hebrew-Greek Key Study Bible, AMG Publishers; Restoration: Returning the Torah of God to the Disciples of Jesus, D.T. Lancaster; Christianity Reconsidered, W.L. Bowles; Torah Insights, R. Fischer; Internet Sites; Jewish Encyclopedia. com.
Footnotes: 1. Christianity Reconsidered, Yeshua's New Covenant, Warren L. Bowles, p. 152. 2.Chabad. Org; Mishneh Torah, chapter twelve, p. 1. 3. The Power of His Presence, Rob and Lyn Packer, p.36.
