Key Verse
“They have left the straight way and wandered off to follow the way of Balaam son of Bezer, who loved the wages of wickedness.”
— 2 Peter 2 : 15 (NIV)
1. A Prophet with Divine Access
Balaam’s story, found in Numbers 22–24, is one of the Bible’s most paradoxical portraits — a man who knew God’s voice yet resisted God’s will. He was a renowned diviner from Pethor, summoned by Balak, king of Moab, to curse Israel as they journeyed toward Canaan.
Remarkably, Balaam recognised the authority of the LORD and confessed, “I could not do anything great or small to go beyond the command of the LORD my God.” (Num 22 : 18). His theology was sound, his prophetic gift real, and his reputation spiritual. Yet his heart was divided: reverent in words, covetous in motive.
2. The Allure of Reward
Balak’s envoys offered wealth and prestige in exchange for cursing Israel. Though Balaam initially refused, he later sought a second audience with God, hoping divine permission might align with personal gain. This hesitation exposed his greed. The LORD permitted him to go, but as a test, not as approval (Num 22 : 20–22).
On the journey, the angel of the LORD opposed him, seen only by his donkey. When the animal refused to proceed, Balaam beat it, and God opened its mouth to speak — a rebuke both comical and tragic (Num 22 : 28–30). The prophet’s blindness to divine restraint, contrasted with the donkey’s awareness, symbolised spiritual folly under material desire.
3. Blessing Instead of Curse
Each time Balaam attempted to curse Israel, divine inspiration reversed his words into blessing (Num 23–24). He even prophesied the coming of the Messiah:
“A star will come out of Jacob; a sceptre will rise out of Israel.” (Num 24 : 17).
Yet, despite speaking truth, Balaam’s allegiance remained uncertain. He could not curse what God had blessed, but he later counselled Balak to entice Israel into idolatry and immorality (Num 31 : 16). Having failed to destroy God’s people by prophecy, he tried by seduction.
4. The End of Compromise
Balaam’s duplicity sealed his fate. He was slain in battle among Israel’s enemies (Num 31 : 8). The New Testament names him as the archetype of corrupt ministry — one who monetised the sacred for selfish reward:
“Woe to them! They have rushed for profit into Balaam’s error.” (Jude 11).
Balaam’s tragedy lies in the conflict between revelation and rebellion: he saw the truth but refused to yield to it. His life warns that divine speech through a person does not equal divine approval of that person.
5. Theological Reflection
- Gifts do not replace godliness. Balaam’s prophetic accuracy could not compensate for his moral corruption.
- Greed distorts discernment. Desire for reward turns obedience into negotiation.
- Revelation demands response. Knowing God’s will without surrendering to it deepens guilt, not grace.
Balaam represents the professional prophet — one who uses divine language to serve personal ambition. He was not ignorant of God’s truth; he was resistant to its implications.
6. Lesson for Today
It is possible to speak God’s words and yet stand against God’s will.
Modern faith communities must remember that charisma is not character and that ministry success does not guarantee divine favour. When faith becomes a means to personal advancement, the prophetic becomes polluted.
Balaam’s name survives as a cautionary symbol: the path from blessing to betrayal begins when obedience becomes optional and truth becomes transactional.
Key References
- The Holy Bible (NIV). (2011). London: Hodder & Stoughton.
- Ashley, T. R. (1993) The Book of Numbers: The New International Commentary on the Old Testament. Grand Rapids: Eerdmans.
- Wenham, G. J. (1981) Numbers: Tyndale Old Testament Commentaries. Leicester: IVP.
- Block, D. I. (2012) The Gods of the Nations: Studies in Ancient Near Eastern National Theology. Grand Rapids: Baker.
- Wright, C. J. H. (2004) Old Testament Ethics for the People of God. Leicester: IVP.