Numbers 23:1

The preparations having been completed, this chapter gives the first two of some seven of the prophecies of Balaam. These are called parables in our version, but these utterances of Balaam bear no resemblance whatever to N.T. parables of Jesus. Whitelaw explained that this type of utterance resembled the "burden" of the later prophets, "in that it was not a discourse uttered to men, but a thing revealed in a man, of which he had to deliver himself as best he might in such words as came to him. His inward eye was fixed on this revelation, and he gave utterance to it without consideration of those who heard."[1] It appears that such communications came when the prophet was in an unusual type of trance, in which his eyes remained open. Today, we would refer to these pronouncements simply as "prophecies."

These various oracles or prophecies of Balaam are given in a highly dramatic and powerful style of poetry in the most ancient Hebrew manner with many parallel or contrasting lines. It is agreed among the most dependable scholars that, "These are authentic utterances from about 1500 B.C.";[2] and that there is nothing at all in these chapters that requires the postulation of any date later than the times of Moses.[3]

The great mystery of this entire episode continues to be connected with God's manifest use of a wicked and corrupt man, such as Balaam proved to be, as the heavenly spokesman for some of the grandest prophecies to be found in the entire word of God. Balaam's roots were pagan, he had the confidence of pagan rulers, and was in their employ, seeking their favor, when these prophecies were uttered, making his acceptability to the pagan world as a competent witness almost perfect, despite his acquaintance with and knowledge of the true God. What a devastating effect the prophecies of such a prophet must have had upon the entire pagan world of that era. This, of course, would have been an enormous help for the Israelites in the conquest they were about to begin, and it could have been that such a benefit to the conquering hosts of Israel was exactly the kind of thing God planned in his use of such a messenger to the pagan populations of that day.

Numbers 23:1-7

"And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams. And Balak did as Balaam had spoken; and Balak and Balaam offered on every altar a bullock and a ram. And Balaam said unto Balak, Stand by thy burnt-offering, and I will go: peradventure Jehovah will come to meet me; and whatsoever he showeth me I will tell thee. And he went to a bare height. And God met Balaam: and he said unto him, I have prepared the seven altars, and I have offered up a bullock and a ram on every altar. And Jehovah put a word in Balaam's mouth, and said, Return unto Balak, and thus thou shalt speak. And he returned unto him, and, lo, he was standing by his burnt-offering, he, and all the princes of Moab. And he took up his parable, and said:

It is obvious from Balaam's mention of his having prepared "the seven altars, etc.," that he was acting upon God's specific instructions regarding his procedure upon that occasion. That all of this is unusual in a most extraordinary sense is obvious, but it was the will of God thus to communicate with Balak, and through him, with all the pagan rulers of that day."

"I will go ... peradventure God will come to meet me ..." (Numbers 23:3). Balaam's procedure here was that of following the usual customs of paganism. "Balaam here was going out to look for a manifestation of Jehovah in the significant phenomena of nature."[4] The pagan world had no "sure word of Prophecy," and, therefore, they sought to know the mind of God by looking for clues in the sky, in nature, or in natural phenomena. Any such thing as an eclipse of the sun, for example, would have been hailed as an omen of disaster.

"A bare height ..." (Numbers 23:4). This means a bald, or barren eminence affording a wide view of surrounding terrain. That Balaam should have selected such a place is in perfect harmony with the context, as the heathen augurs were always accustomed to select elevated places for their auspices, with an extensive prospect, especially the towering and barren summits of mountains that were rarely visited by men.[5]

For the Children of Israel such appeals to natural phenomena, usually called auguries, were forbidden (Leviticus 19:26). That God indeed responded to Balaam following such procedures must be credited to the unusual and extraordinary intention and purpose of God upon this occasion. "God's thus dealing with Balaam here was in an exceptional manner."[6]

Despite God's permissive use of such pagan devices on this occasion, however, he made it most clear and certain that the message received by Balaam on that occasion was in no sense whatever suggested or derived from any such thing. Balaam was not left to conclude that this or that was meant, because God "put a very distinct and unmistakable word into Balaam's mouth, and commanded him to make it known to Balak."[7]

The principal complaint of critics with reference to these chapters regarding Balaam is that the account has a "contradiction." This allegation is based on the fact that some passages seem to associate Balaam with Midian and most of the others associate him with Moab. Recent research, however, destroys such criticisms. "Balak was a Midianite who became the king of Moab!"[8] From this it is clear that the bringing in of the Elders of Midian was due, not to the influence of Balaam, but to that of Balak.