Num 22:4-7 | KingComments | STEP | Before the people enter Canaan, God shows in the dialogue between Balak and Balaam something of which Israel is unaware at that moment. It is an attack on God’s people in a form we have not seen before. We are made partakers of it, just like of God’s conversation with satan about Job ( ). And as in the case of Job, satan’s attack on God’s people is used by God to bless His people. If we allow the events of the next three chapters to be deeply engraved upon us, we will conclude with Paul shouting: “Who will bring a charge against God’s elect? God is the one who justifies; who is the one who condemns?” ( ). Moab is also one of Israel’s inveterate enemies. The hallmark of Moab is his pride ( ; ). Pride will always try to dominate God’s people. This nation is a great danger to the people of God. Conversely, Balak sees in God’s people an enormous danger to his own existence. He feels threatened in his honor. Yet there is no reason for that fear, because God has forbidden His people to drive Moab out of his territory ( ). But wicked people always see dangers where they are not, because they have a bad conscience. Warned by the defeat of Sihon and Og he doesn’t see any good in a military confrontation. He understands that such a confrontation means a certain defeat for him. He also knows that the people owe their victories to their God, as all the peoples around Israel know ( ). He seeks salvation in a completely different direction. He seeks the weakness of the people and finds it in the unfaithfulness of the people against their God. What he wants to try and do, is to drive a wedge between God and His people. He does so at an extremely tactical moment, at the end of the wilderness journey, when all the unfaithfulness of the people has become public. But then Balak shows that he does not understand anything of the God of Israel. He sees the God of Israel as a national idol, just as every nation has its god or gods. For example, Sennacherib, king of Assyria, sees the God of Israel like that ( ). Balak sends messengers to Balaam, because he sees a prophet of the LORD in Balaam. But Balaam is not a prophet of the LORD. A true prophet of the LORD speaks to the people about their unfaithfulness. He also points to the blessings which are connected to conversion. Neither of these aspects we see with Balaam. Balak and Balaam together form a devilish span that we recognize in the devilish span of the future: the beast and the false prophet ( ), who, under satan’s guidance, turn against Christ and His people. Scripture makes it perfectly clear that Balaam is a false prophet, a servant of satan, who pretends to be a prophet of the God of Israel. That is why Balak wants to hire him. When Balaam pronounces blessing on God’s people, it says nothing about Balaam and everything about God. God forces Balaam to bless his people. His name appears in eight Bible books and always in a negative sense (Numbers 22-24 [many times]; ; ; ; ; ; ; ; ). At the end of Israel’s history, the prophet Micah cites once more what Balak and Balaam want to do here, to use their example to remind Israel of the right of God ( ). The three quotations of Balaam in the New Testament are significant. We read about “the way of Balaam” ( ), about “the error of Balaam” ( ) and about “the teaching of Balaam” ( ). From these quotations and their context, we see that his history teaches us as church important lessons. Will satan, after his failures to kill the people in battle, this time succeed in his efforts to destroy the people? The attempts of the enemy make it clear that God maintains His relationship with His people against the enemy and does not allow His people to be cursed. Balak thinks only of God as a holy God. He knows nothing of the grace of God. The unfaithfulness of the people is always only a matter between God and His people. Balak is not only looking for support from Balaam. He has also consulted with the elders of Midian. But his hope is mainly in Balaam.

‏ Numbers 22:4-7

Balak Sends Messengers to Balaam

Before the people enter Canaan, God shows in the dialogue between Balak and Balaam something of which Israel is unaware at that moment. It is an attack on God’s people in a form we have not seen before. We are made partakers of it, just like of God’s conversation with satan about Job (Job 1:6-12). And as in the case of Job, satan’s attack on God’s people is used by God to bless His people.

If we allow the events of the next three chapters to be deeply engraved upon us, we will conclude with Paul shouting: “Who will bring a charge against God’s elect? God is the one who justifies; who is the one who condemns?” (Rom 8:33-34).

Moab is also one of Israel’s inveterate enemies. The hallmark of Moab is his pride (Isa 16:6; Jer 48:29). Pride will always try to dominate God’s people. This nation is a great danger to the people of God. Conversely, Balak sees in God’s people an enormous danger to his own existence. He feels threatened in his honor. Yet there is no reason for that fear, because God has forbidden His people to drive Moab out of his territory (Deu 2:9). But wicked people always see dangers where they are not, because they have a bad conscience.

Warned by the defeat of Sihon and Og he doesn’t see any good in a military confrontation. He understands that such a confrontation means a certain defeat for him. He also knows that the people owe their victories to their God, as all the peoples around Israel know (Jos 2:10). He seeks salvation in a completely different direction. He seeks the weakness of the people and finds it in the unfaithfulness of the people against their God.

What he wants to try and do, is to drive a wedge between God and His people. He does so at an extremely tactical moment, at the end of the wilderness journey, when all the unfaithfulness of the people has become public. But then Balak shows that he does not understand anything of the God of Israel. He sees the God of Israel as a national idol, just as every nation has its god or gods. For example, Sennacherib, king of Assyria, sees the God of Israel like that (2Chr 32:10-19).

Balak sends messengers to Balaam, because he sees a prophet of the LORD in Balaam. But Balaam is not a prophet of the LORD. A true prophet of the LORD speaks to the people about their unfaithfulness. He also points to the blessings which are connected to conversion. Neither of these aspects we see with Balaam. Balak and Balaam together form a devilish span that we recognize in the devilish span of the future: the beast and the false prophet (Rev 13:1 ; 11-12), who, under satan’s guidance, turn against Christ and His people.

Scripture makes it perfectly clear that Balaam is a false prophet, a servant of satan, who pretends to be a prophet of the God of Israel. That is why Balak wants to hire him. When Balaam pronounces blessing on God’s people, it says nothing about Balaam and everything about God. God forces Balaam to bless his people.

His name appears in eight Bible books and always in a negative sense (Numbers 22-24 [many times]; Num 31:8 ; 16; Deu 23:3-5; Jos 13:22 ; Jos 24:9-10; Neh 13:1-2; Mic 6:5; 2Pet 2:15-16; Jude 1:11; Rev 2:14). At the end of Israel’s history, the prophet Micah cites once more what Balak and Balaam want to do here, to use their example to remind Israel of the right of God (Mic 6:5a).

The three quotations of Balaam in the New Testament are significant. We read about “the way of Balaam” (2Pet 2:15), about “the error of Balaam” (Jude 1:11) and about “the teaching of Balaam” (Rev 2:14). From these quotations and their context, we see that his history teaches us as church important lessons.

Will satan, after his failures to kill the people in battle, this time succeed in his efforts to destroy the people? The attempts of the enemy make it clear that God maintains His relationship with His people against the enemy and does not allow His people to be cursed. Balak thinks only of God as a holy God. He knows nothing of the grace of God. The unfaithfulness of the people is always only a matter between God and His people.

Balak is not only looking for support from Balaam. He has also consulted with the elders of Midian. But his hope is mainly in Balaam.