Dv – Balaam’s Third Oracle 23:27 to 24:14

Balaam’s Third Oracle
23:27 to 24:14

Balaam’s third oracle DIG: Based on these three oracles, how would you describe Balak’s view of God? Do you think Balaam has changed since the first oracle? How so? Which Jewish king is referred to in this prophecy? How is Balaam remembered in the Bible (Second Peter 2:15 and Jude 11)? What do you see as God’s purpose in giving these oracles to someone as greedy or as pagan as Balaam? This oracle emphasizes the contentment of God’s people in their own land. What reasons did they have for contentment? Who do you think these oracles were aimed at? Balak? Balaam? Isra’el? Explain.

REFLECT: Do you think that God wishes for you all the goodness that he decrees for the Israelites in these oracles? Why or why not? In what ways has He blessed you this past year? How does that make you feel? Do you always believe that God wants only good for you? When is the most difficult time to believe that? If you could believe this at all times, how would it change your prayer life? Your view of God? What is one thing God has given you that moves you toward contentment? How could Balaam have such a powerful experience with ADONAI and still not have saving faith? What can you learn from this?

The third attempt at cursing Isra’el corresponds to the third time ADONAI blocked Balaam’s way. Just as the donkey lay down under Balaam, refusing to go any further, so, too, the LORD intervened a third time putting His words in Balaam’s mouth to speak a third message of blessing over Isra’el (22:26-30).

Hebrew poetry is not based on the concept of Western meter. The poetry of Isra’el was infused with rhythm, and the accentuation (with basically one “beat” per word) most likely signifies that pattern. The predominant feature of Hebrew poetic structure is the repetition of meaning in parallel expressions . . . or poetic parallelism. The biblical verse of poetry normally has two or more of these parallel units. The first line makes a statement, followed by the second line which elaborates on it in some manner. The words are not meant to rhyme, but are parallel in thought. Thus, Balaam’s third oracle is written in one triplet and ten tightly parallel couplets. At the beginning of the oracle proper, the speaker shifts from third to first person, with Balaam now speaking in his formal role as the oracle speaker.

The setting of the oracle (23:27 to 24:2): Disappointed, but not deterred, King Balak took Balaam to the top of another mountain. He said to Balaam, “Come now, I will take you to one more high place” (23:27). The high places, very simply, were places of worship on elevated pieces of ground. High places were originally dedicated to idol worship (Numbers 33:52; Leviticus 26:30), especially among the Moabites (Isaiah 16:12). These shrines often included an altar and a sacred object such as a stone pillar or wooden pole in various shapes identified with the object of worship (animals, constellations, goddesses, and fertility deities). It seems that, at times, high places were set up in a spot that had been artificially elevated, like the tower of Babel (see the commentary on Genesis, to see link click Dl – The Tower of Babel).

The Israelites, forever turning away from God, worshiped Molech and built high places for Ba’al (Jeremiah 32:35). Although Solomon built the Temple of God in Jerusalem, he later established idolatrous high places for his foreign wives outside of Jerusalem and worshiped with them (see the commentary on the Life of Solomon Bx – Solomon’s Wives), causing him to lose his Kingdom (First Kings 11:11). The people were still sacrificing at the pagan high places before the Temple was built, and Solomon joined them. After God appeared to him in a dream at Gibeon, the king returned to Jerusalem and sacrificed offerings; however, he continued to waver between the two places of worship.⁵²¹

You would have thought that Balak would have given up by now, but evil is persistent, so he decided to have Balaam make one last attempt to curse Isra’el. King Balak said to Balaam, “Come now, I will take you to one more place. Perhaps it will please God for you to put a curse on them from there.” But, God had just spoken to king Balak directly and explained in no uncertain terms that Isra’el was blessed and could not be cursed. However, Balak had ignored the warning and took Balaam to another high place of a local god on the top of Peor, overlooking the desert. Again making the foolish assumption that changing locations would change his luck. Once more, Balaam said to Balak, “Build me the obligatory seven altars here, and prepare me seven bulls and seven rams.” The same old pagan customs continued. Balak did as Balaam said and offered a bull and a ram on each altar (23:27-30).

Balaam did three things differently when giving this third oracle, then he did in the previous two. First, he didn’t leave Balak and the rulers by themselves; secondly, he didn’t even think about using sorcery because he knew it was useless; and thirdly, the Spirit of God took control and put the words in his mouth.

But despite the token efforts of seven more altars and fourteen more sacrifices, Balaam had already given up. He realized that ADONAI was determined to bless Isra’el, because God had already declared that no black magic would work against Isra’el (23:23a). Instead, he raised his eyes and saw Isra’el encamped tribe by tribe. Then YHVH intervened, taking control of Balaam, the LORD put His Words in his mouth as the Spirit of God came upon him (24:1-2). In regard to the two former oracles, it says that ADONAI put a Word in the mouth of Balaam (Numbers 23:5 and 15). In the present case the Spirit of God came upon him. The same expression is used of the messengers of king Sha’ul (First Samuel 19:20), and of king Sha’ul himself (First Samuel 10:9-12). The prophecy of Caiaphas (John 11:46-52) affords another instance of the sovereign power of the Spirit as displayed through the medium of wicked men. From this we can conclude that the Spirit of God can use anyone whom He wants to use for His purposes.⁵²²

As Sha’ul had his experience on the road to Damascus (see the commentary on Acts Bc – Sha’ul Turns from Murder to the Messiah), so also, Balaam had his experience on the road to Mo’ab. In both cases there was Divine revelation. In the case of Sha’ul, the revelation was one of grace; in the case of Balaam, it was one of judgment. But both revelations included the protection of the true people of God from those who wished to do them harm.⁵²³

The oracle: the beauty and strength of Isra’el (24:3-9): Balaam’s third oracle followed the same style of parallelism and repetition established in the first two oracles, but this one is far less mechanical than the previous two. It erupts like an explosion of poetry, rich with rhyme, meter and metaphor. Instead of following the rigid pattern of parallel couplets, this third oracle begins with a triplet, each line starting with a phrase: the oracle. And he made his third oracle, saying:

(A) This is the oracle of Balaam, son of Beor,
(A) the oracle of a man whose eyes have been opened
(A) the oracle of him who hears the words of God (24:3-4a). These verses form the introduction to the oracle; with one exception they are identical to 24:15-16. Despite its formal drumbeat of pomp and circumstance, these introductory lines of the oracle are supposed to be amusing to the reader. Balaam described himself as a man whose eyes have been opened, who sees a vision of what Shaddai sees. Yet we remember well that his donkey saw the Angel of ADONAI far more clearly than Balaam did. He claimed to be a man who hears the words of God, yet we recall that His donkey had to tip him off that God had something to say.⁵²⁴

(B) who sees a vision of what Shaddai sees,
(B) who falls down with eyes wide open (24:4b). When YHVH had stood in the way of the donkey for the third time, Balaam’s eyes were opened at last. Then the LORD opened Balaam’s eyes, so that he could see the Angel of ADONAI standing in the way with His drawn sword in his hand, and he fell on his face. Here, Balaam, once again (22:31), fell face down as a result of being in the presence of God. This was a common occurrence when people were faced with the living God. Abraham fell on his face when YHVH appeared to him (Genesis 17:1-3, 17); the people fell on their faces when fire came out from before the LORD (Leviticus 9:24); Moses and Aaron fell on their faces (Numbers 14:5, 16:20-22); Joshua fell on his face (Joshua 5:14); Ezeki’el fell on his face (Ezeki’el 44:4), and Dani’el fell on his face (Dani’el 8:17); three apostles fell on their faces on the mount of transfiguration (Matthew 17:6), a man full of leprosy fell on his face before Yeshua (Luke 5:12), and a healed leper fell on his face before Messiah giving Him thanks (Luke 17:15-16), and finally the twenty-four elders in heaven fell on their faces worshiping ADONAI (Revelation 11:16). You would think that such a remarkable experience with the living God would have brought Balaam to a place of submission and faith, but it did not. It only shows that an unbeliever can intellectually come to a knowledge of the LORD and yet not step over the line from knowledge to faith (see the commentary on Hebrews Al – How Shall We Escape If We Ignore So Great a Salvation). Balaam is the Judas Iscariot of the Torah. Both received so much revelation; both spoke to God; and both sold their gifts for money.

(C) How lovely are your tents, O Jacob,
(C) your dwellings, O Isra’el (24:5)! Balaam compared Isra’el’s future settlements in Canaan to the strong trees growing by life-giving streams of water. He offered a pulsating description of Isra’el, so beautiful that it has become a permanent part of Jewish liturgy. As Balaam was looking down at the tents in the wilderness, the Spirit of God gave him a vision of future cities with homes and buildings.

(D) They spread out like valleys,
(D) like gardens by the riverside (24:6a). In an attempt to describe his vision of the camp of Isra’el, Balaam launched into a four-line series simile which describes Isra’el as a lush, well-watered garden with aloes and cedar trees planted by the water. He described the blessings that YHVH would bestow upon the people of Isra’el in their future dwelling in the new Land. These words are among the most treasured in the Torah regarding the blessings of ADONAI upon His people.

The image of Isra’el as a well-watered garden planted by the LORD, is another picture that takes us back to Genesis 13. There we find Lot, the forefather of Mo’ab, quarreling with Abraham, the forefather of Isra’el, over pastureland. It says: Lot lifted up his eyes and saw all the valleys of the Jordan, that it was well-watered everywhere . . . like the garden of the LORD, like the land of Egypt are you to Zoar (Genesis 13:10). Lot chose those well-watered valleys for himself, but that choice proved to be his undoing.

Now things have come full circle as the descendants of Abraham are described in much the same terms. They were camped in the plains of Mo’ab beside the Jordan river, across from Jericho. As Balaam looked out over these encampments, he observed that they were like the well-watered valleys of the Jordan, described as valleys that spread out, like gardens by the river. They were like the garden of the LORD in as much as they were planted by the LORD.⁵²⁵

(E) like succulent aloes planted by ADONAI,
(E) like cedar trees beside the waters (24:6b). In a crescendo of phrases, the geographical and floral aspects refer to the highly prized bodies of water that Isra’el would possess in great abundance in the Promised Land. Some, more concerned with scientific accuracy than poetic imagery, have been concerned with cedar trees pictured beside the waters. This is poetry not botany. Cedars do not grow beside rivers; they grow in the mountains. So why would Balaam liken Isra’el to one here? Cedars’ strength is exceptional without a river running nearby, but Isra’el will be even stronger, like a cedar beside a river.

(F) Water will flow from their buckets,
(F) their offspring will have plenty of water (24:7a). Here is the image of a man with two pails hanging from his shoulders, overflowing with water. Again, water is being used as a symbol of great fruitfulness. Although the reference could again be to the fertility of the land, resulting from the abundance of rain, it more probably refers to a growing population. Drink the water from your own cistern, fresh water from your own well. Let what your springs produce be dispersed outside, streams of water flowing in the streets; but let them be for you alone and not for strangers with you. Let your fountain, the wife of your youth, be blessed and find joy in her (Proverbs 5:15-18). Although Isra’el may already be too many to count (23:10a), Balaam declares they will multiply even more.

(G) And their future King will be greater than Agag,
(G) and His Kingdom high and lifted up (24:7). Here, Balaam first broached the topic of Isra’el’s future King, a theme he develops more fully in the following oracle. Their King, promised by God to the patriarchs (Genesis 17:6 and 16, 35:11) will be greater than a king considered great in ancient times. Sha’ul, the first king of Isra’el, defeated Agag, the king of the Amalekites (First Samuel 15:8), and this word of Balaam would appear to be foretelling of the eventual destruction of Isra’el’s oldest enemy (see the commentary on Exodus Cv – The Amalekites Attacked the Israelites at Rephidim). Moreover, during the promised Messianic Kingdom, the land of Isra’el will become like the garden of Eden (see the commentary on Isaiah Gk – The Desert and the Parched Land Will Be Glad).⁵²⁶

(H) God, who brought them out of Egypt,
(H) gives them the horns of a wild ox (24:8a). Isra’el’s strength came out of God’s strength. Verses 8 and 9 depict Ha’Shem leading Isra’el out of Egypt like a conquering army, decimating any enemy who would stand in their way. In the second oracle we learned that God gave Isra’el the strength (Hebrew: toaphah, meaning horns) of a wild ox (23:22). Now, 24:8–9 are an expansion of 23:24 of the second oracle (see Du – Balaam’s Second Oracle). The term horns of a wild ox is a biblical, poetic idiom for strength, pride and power. God is described as going before Isra’el like horns of a wild ox. The horns of the fearsome beast gore and tear anyone foolish enough to get in its way. So, too, Ha’Shem will go before Isra’el, goring and removing anyone who would oppose His people.

You will recall that Balak had already compared Isra’el to an ox. He had said: This horde will lick up everything around us, the way an ox licks up grass in the field (22:4). In his simile, he compared Isra’el to a shor, meaning a domesticated ox. In this oracle, however, he compared Isra’el to a reim, a far more dangerous wild ox. It is like the difference between a barnyard pig and a wild boar.⁵²⁷

(I) He will devour hostile nations,
(I) And will break their bones into pieces, and pierce them with his arrows (24:8b).

In both the second and third oracles, Balaam compares Isra’el to a lion. In the second oracle, the lion is seen as rising, crouching as if to pounce, devouring its prey and lapping up its blood before laying down again (23:24b). This will be the case during the conquest of the Promised Land (see the commentary Deuteronomy Ag – The Problem of Holy War in the TaNaKh). The animal images are not over yet, though.

(J) Like a lion He crouches and lays down,
(J) as a lion, who dares to provoke him (24:9a)? In the days that followed the conquest of Canaan, Isra’el, in its own land, will be like a lion/lioness resting, unconcerned and satisfied, yet still dangerous and fearsome. The nations around Isra’el will rouse it at their own peril. The image of the lion, laying down, is taken directly from Jacob’s blessing over Judah. You are a lion’s cub, Judah; you return from the prey, my son. Like a lion he crouches and lies down, like a lioness – who dares to rouse him (Genesis 49:9)? Therefore, we should take it as a reference to the Messianic King (see the commentary on Revelation Ce – The Lion of the Tribe of Judah, the Root of David Has Triumphed).⁵²⁸

(K) May those who bless Isra’el be blessed,
(K) and those who curse Isra’el be cursed (24:9b)! At last Balaam ends the oracle with a final concise statement which summarizes all three failed attempts to curse Isra’el. The irony cannot be missed. In his actions, Balaam brings a curse upon his own head even as he speaks words of blessing! Those who attempt to curse the children of Abraham will find themselves cursed. This is a reaffirmation of the Abrahamic Covenant, when God said: I will bless those who bless you, and whoever curses you I will curse. Therefore, the promise to Abraham (Genesis 12:3 and 22:18), to Jacob (Genesis 27:29) and to the Israelites (Exodus 23:22) was fulfilled by Balaam.⁵²⁹

The Moabites’ failed attempt to curse the children of Abraham returned to them like a boomerang. The descendants of Lot were cursed, while Isra’el, the descendants of Abraham, were blessed. The score between Abraham and Lot was finally settled on the plains of Mo’ab. Lot went for the quick and easy reward; while Avraham held onto the promises. In the end, Abraham was vindicated. God is the Promise Keeper.⁵³⁰

Balak’s angry response (24:10-11): Balak’s anger burned against Balaam after his third blessing upon Isra’el. Then, Balak flew into a rage against Balaam. He angrily struck his hands together (see Job 27:23 and Lamentations 2:15) and shouted, “I called you to put a curse on my enemies. Instead, you have done nothing but bless them – three times already! At least Balak got that much right. Now get out of here! Go back home! I had planned to reward you very well, but now ADONAI has deprived you of payment.” As far as the king was concerned, all his efforts had amounted to nothing.

Balaam’s response (24:12-14): Balaam, although clearly disappointed, reminded the king, “Didn’t I tell the messengers you sent me that even if the king would give me his palace full of silver and gold, I would be powerless to do anything against the will of ADONAI. I told you that I could only say what ADONAI has put in my mouth? Balak should have known that the whole thing would end in failure. Then, the defeated sorcerer declared: I am going back to my own people. But first let me warn you what the Israelites will do to your people in the future Messianic age (see Dw – Balaam’s Fourth Oracle: the far eschatological fulfillment).

Dear Heavenly Father, Praise You for being so very Awesome with Almighty power! Your strength and wisdom are so great that there is no possibility of You ever making even the slightest mistake. You not only have total power but your omniscient wisdom guides You to know what will take place hundreds of years in the future, and you already have the plan on how to win the victory! Praise Your infinite wisdom! In the days of Dani’el, You foretold and described all the future world kingdoms, thousands of years before the kingdoms even began to exist (Daniel 2:31-45, 7:1-27).

What a comfort it is that you prepare in advance for the right people to be in exactly the right place to win the battle. When Haman plotted to destroy the Jews, you already had the perfect Jewish woman in place to be the queen whom You would use to move the king’s heart to reverse Haman’s demonic plan. Haman’s plan backfired on him for instead of Jews being killed, it was evil Haman himself who was impaled on the Pole he had set up for Mordecai (Esther 7:10). Also, not only were the Jews not killed, but King Ahasuerus’ new decree allowed the Jews to defend themselves and 75,000 of their enemies were killed (Esther 9:16). The Jews who at one time were the cursed people, then became the blessed people. Many Gentiles of the land were circumcised and became proselytes because the fear of the Jews had overcome them (Esther 8:17c). You so wisely put everything carefully in place for future victory! In Messiah Yeshua’s holy Name and power of His resurrection. Amen