How God Used a Pagan Diviner to Deliver a Messianic Prophecy

Balaam and Balak

After the episode of Moses, the spokesman of God, falling into sin (Numbers 20:10–13), we are introduced to an unexpected spokesman for God: the pagan diviner Balaam (Numbers 22). At the end of Israel’s 40 years of wandering in the wilderness, they came to the plains of Moab (Numbers 22:1), the southern Jordan valley on the east side of the river and just north of the Dead Sea. The presence of Israel in the plains of Moab troubled Balak, the king of Moab, because he had heard of Israel’s victory in battle and the great number of its people and feared that Israel would destroy Moab (Numbers 21:10–35, 22:2–3, 5).8 Therefore, Balak summoned Balaam to come and curse Israel (Numbers 22:5–6).

Balaam was a pagan diviner of some importance as Balak sent a group of official messengers from Moab and Midian to meet him (Numbers 22:5, 7–8; cf. 24:12). Balaam lived in Pethor (Pitru), near the river (Euphrates), in the land of the people of Amaw (Numbers 22:5). This was the region of the upper Euphrates in Mesopotamia (Deuteronomy 23:4). The journey between Moab and Pethor was around 420 miles, probably taking 20 to 25 days each direction.9 Balaam claimed to worship Israel’s God and was initially unwilling to help Balak (Numbers 22:13, 18). However, dissatisfied with Balaam’s response, Balak sent more messengers, who were more honorable, to ask Balaam again, and this time he went back with them (Numbers 22:15, 21). Since Balaam answered Balak’s call the second time, this would make four stages to the journey (Numbers 22:7, 15) and meant the journey took, at minimum, four months.10

On Balaam’s way to see Balak, a highly ironic scene followed. Balaam, the “seeing” diviner, was unable to see the manifestation of God in the form of the messenger (angel, malʾak)11 of the Lord [YHWH], who stood in the road with a drawn sword (Numbers 22:23; cf. Joshua 5:13–15). In an ironic twist, the donkey on which Balaam was travelling was not only able to see the messenger of the Lord, but the Lord opened its mouth so it could speak to Balaam (Numbers 22:23, 28–30; cf. 2 Peter 2:16). The messenger of the Lord spoke to Balaam, to straighten out his perverse way, and sent him on his way to see Balak (Numbers 22:32, 35).

The narrative then presents a threefold cycle of sacrifices (Numbers 23:1,14, 29–30), encounters with God (Numbers 22:12, 20, 22–35), and oracles (Numbers 23:7–10, 18–24, 24:3–9) that show Balaam is incapable of performing the curses requested by Balak. Balaam could not speak a curse against Israel because of God’s promise to bless Abraham (Genesis 12:1–3; Numbers 23:10, 24:9). After he refused to curse Israel, Balaam blessed Israel and foretold Moab’s doom at their hands (Numbers 24:14–15). Nevertheless, Balaam is killed by the Israelites in their destruction of the Midianites (Numbers 31:8; cf. Joshua 13:22). It would seem that Balaam was somewhat of a mercenary (cf. 2 Peter 2:15), acting out of greed for money (cf. Jude 11). Balaam had advised Balak to tell the Midianite women to draw Israelite men into immorality and idolatry, which brought a plague on Israel (Numbers 31:16). Although Balaam could only pronounce what God permitted in his oracles (blessings and not curses), he gave Balak advice that led to Israel being cursed, to the degree that 24,000 people died (Numbers 25:1–9). This is a timeless lesson for God’s people: if cursing will not work, corruption will, and if persecution will not work, then perversion will (cf. Revelation 2:12–17).

The parallels in the accounts of Balaam and the donkey and Balaam and Balak show us why we can trust the message (oracles) of Balaam despite the messenger.12

Can we trust Balaam’s message given the character of the messenger? The parallels in the accounts of Balaam and the donkey and Balaam and Balak show us why we can trust the message (oracles) of Balaam despite the messenger.12 In both narratives, Balaam’s third attempt concludes with his eyes being divinely opened (Numbers 22:31, 24:3–4). “These parallels provide the reader with a frame of reference for evaluating Balaam’s oracles in light of his personal character.”13 If God can speak through a donkey, he can do the same through a pagan prophet.14 Moreover, unlike changeable man (Balaam), God does not change his purposes, as he keeps his word unalterably and carries it into execution (Numbers 23:19). God does what he says he will do and what he says he will accomplish. God’s Word never fails to produce what he plans. Even the most notorious pagan diviner like Balaam could not counter the effectiveness of God’s Word.

Balaam’s Messianic Prophecy

The Balaam narrative is part of the messianic narrative in the Torah that began in Genesis 3:15 (cf. Genesis 49). Numbers 23 and 24 present Israel as a type of the Messiah. The “type specifically identifies coming out of Egypt as a point of correspondence between Israel and the future Messiah”15 (cf. Hosea 11:1; Matthew 2:15). The textual evidence suggests that the oracles of Balaam are messianic (Numbers 24:3).

Balaam’s second oracle describes God’s care for the nation of Israel (Numbers 23:22–24). In Numbers 23:21, the people of Israel are treated as a collective singular, as singular pronominal suffixes are used. However, Numbers 23:22 uses a plural pronoun to make clear that the whole people of Israel are in view. Therefore, Numbers 23:22 reads, “God brings them out of Egypt.” In Numbers 23:24, the phrase “Behold, a people!” clarifies that Balaam’s second oracle is about the whole people of Israel.16

Balaam’s third oracle begins by describing the fruitfulness of Israel (Numbers 24:5–6). It then predicts a future descendent of Jacob who will be a king with an exalted kingdom, “and his [Jacob] seed shall be in many waters . . . and his kingdom shall be exalted” (Numbers 24:7). The Masoretic Text (MT) states that the “king shall be higher than Agag,”17 but the Septuagint (LXX) preferably reads, “He shall be higher than Gog,”18 the future enemy of Israel (Ezekiel 38; cf. Numbers 24:14, 17).19

More significant is that fact that Balaam’s third oracle, contrasted to the second oracle, purposefully uses similar descriptions of the subject (Numbers 24:7–9). There is also an interesting difference, namely the pronoun goes from plural to singular (see table below).20

The author of the Torah has deliberately placed these two oracles side by side as they are intentionally similar (same phrases) and intentionally different (singular vs plural pronouns). As Rydelnik notes, “The writer’s strategy was intended to establish a pattern or a type: what God will do for Israel, He will also do for the future king of Israel.”21 The similarity between Israel and the future Messiah is that “just as God brought Israel out of Egypt, so God will bring Israel’s Messiah out of Egypt”22 (cf. Matthew 2:15). The Balaam oracles are an inner biblical commentary on Israel’s exodus from Egypt. This can also be seen in the beginning of the Balaam narrative which is linked to the beginning of Exodus 1–2. In both these texts, foreign rulers (Pharaoh/Balak) see the numerical growth of the people of Israel (the blessing of the Abrahamic covenant; cf. Genesis 15:5), then in fear, they attempt to prevent its fulfillment three times (cf. Exodus 1:11–14,19, 22; Numbers 24:10).23

Balaam’s third and fourth oracles “are remarkably similar to Judah’s blessing in Genesis 49. Both places describe a royal figure (a lion, a scepter) who will come in the last days”24 (Genesis 49:1; Numbers 24:14).

God’s plan for mankind, through Adam and through Abraham, are fully realized in the Messiah’s rule in the last days (cf. Hebrews 1:1–3).

“These similarities strongly suggest that these passages refer to the same individual, namely the Messiah.”25 This future messianic king will be blessed (Numbers 24:9; cf. Psalm 72:17), just as Adam was blessed (Genesis 1:28), and will have dominion over the earth (Numbers 24:19; cf. Psalm 72:8), just as Adam had dominion over the earth (Genesis 1:28). God’s plan for mankind, through Adam and through Abraham, are fully realized in the Messiah’s rule in the last days (cf. Hebrews 1:1–3).

God always accomplishes his purposes. When Moses, the spokesman of Israel, had fallen into sin, God in his sovereignty used Balaam, a pagan spokesman, to bless his people, Israel. Balaam’s prophecies are reliable because they come from God, who cannot lie, even though the narrative shows Balaam himself to be sinful, lacking discernment, and ultimately desiring Israel’s downfall.