Table of Contents
Who Was Balaam According To The Scriptures?
Who was Balaam in the Bible?
Balaam in the Bible is a prophet that merchandised the prophetic gift, but was stopped by the angel of God from pronouncing a curse on Israel.
His donkey on seeing the angel veered of the path 3 times then and spoke to him.
Summary Of The Story of Balaam?
- Balaam was a pagan prophet or sorcerer who was summoned by Balak, king of the Moabites, to travel to Moab and curse the Israelites who had invaded Moab.
- Balaam's female donkey, while he was on the way to do so, however refuses to go in the direction Balaam wanted.
- It was later revealed that the Angel of The Lord was before Balaam and would have killed him, had the donkey not turned aside.
- Balaam ended up speaking 7 Prophecies of Blessing over the Israelites, which infuriated the Moabite King, Balak.
- Balaam came up with a plan according to Deuteronomy 23:3-6 and Numbers 25:1-9 to trick the Israelites into harlotry and idolatry.
- It worked for the children of Israel worshipped Baal of Peor, committing fornication with the Midianite women.
- As a result of their idolatry and fornication, God plagued the children of Israel and 24,000 of their men died.
What Kind of Prophet Was Balaam?
- Balaam was a wicked prophet in the Bible.
- Balaam is what is called a Baru, a priest-diviner
- He was a non-Israelite, a prophet, and the son of Beor.
- Clearly a prophet for profit he can be described as a non-Israelite sorcerer.
- Balaam was a mercenary prophet of the worst kindrer.
- He was not a God-anointed prophet like Isaiah, Moses, or John the Baptist. Balaam was pagan.
| Scholar / Source | Focus / Perspective | Key Insights on Balaam |
|---|---|---|
| Brevard S. Childs (1974) – The Book of Numbers: A Critical, Theological Commentary | Canonical-theological | Balaam is a foreign prophet whose story demonstrates God’s sovereignty; despite being hired to curse Israel, God compels him to bless them. |
| Gordon J. Wenham (1981) – Numbers 22–36 (Word Biblical Commentary) | Literary / theological | Balaam’s narrative shows the tension between human intention and divine will; the talking donkey is a literary device emphasizing divine intervention. |
| Nahum M. Sarna (1991) – Numbers: The Traditional Hebrew Text with the New JPS Translation Commentary | Jewish exegetical | Balaam is depicted as a soothsayer or diviner; Midrashic and Talmudic traditions expand on his character as morally ambiguous. |
| John Calvin (16th c.) – Commentary on Numbers | Reformed theological | Balaam serves as a warning about greed and disobedience; he is divinely restrained, showing that God’s purposes cannot be thwarted by human corruption. |
| Matthew Henry (1710) – Commentary on the Whole Bible | Devotional / pastoral | Balaam is a lesson in covetousness and the limits of prophecy when opposed to God; his blessings of Israel show God’s protection over His people. |
| Rashi (1040–1105) – Commentary on Numbers | Jewish Midrashic / exegetical | Balaam is a non-Israelite prophet, morally ambivalent; his story demonstrates that God’s will overrides human schemes. |
| Hermann Gunkel (1901) – Genesis and Numbers | Form-critical / historical-critical | Balaam’s story is a late composition reflecting concerns about foreign prophets and Israel’s relations with surrounding peoples; literary motifs (talking donkey) serve theological purposes. |
| Franz Delitzsch (19th c.) – Commentary on Numbers | Lutheran / exegetical | Balaam exemplifies a prophet who acknowledges God’s power yet is motivated by selfish interests; the narrative demonstrates divine control over human plans. |
| Baruch Halpern (2001) – Balaam in Context | Historical-critical | Balaam may represent historical contact with Midianite or Moabite soothsayers; his story highlights Israel’s theological worldview contrasted with foreign religious practice. |
| Robert Alter (1999) – The Hebrew Bible: A Translation with Commentary | Literary / narrative | Balaam functions as a literary foil, emphasizing Israel’s protected status and the limits of foreign magic or prophecy; narrative artistry shapes moral lessons. |
How Did Balaam Die? What Happened To Balaam in The Bible?
- Balaam was slain according to Numbers 31:7-8.
- The Bible clearly states that he was killed by the sword.
- He was killed by the Israelites in the days of Joshua according to Joshua 13:22.
Balaam and The Donkey in Numbers 22
21 And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab.
22 And God's anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him.
23 And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way.
24 But the angel of the Lord stood in a path of the vineyards, a wall being on this side, and a wall on that side.
25 And when the ass saw the angel of the Lord, she thrust herself unto the wall, and crushed Balaam's foot against the wall: and he smote her again.
26 And the angel of the Lord went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left.
27 And when the ass saw the angel of the Lord, she fell down under Balaam: and Balaam's anger was kindled, and he smote the ass with a staff.
28 And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times?
29 And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee.
30 And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? and he said, Nay.
31 Then the Lord opened the eyes of Balaam, and he saw the angel of the Lord standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face.
32 And the angel of the Lord said unto him, Wherefore hast thou smitten thine ass these three times? behold, I went out to withstand thee, because thy way is perverse before me:
33 And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive.
34 And Balaam said unto the angel of the Lord, I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again.
35 And the angel of the Lord said unto Balaam, Go with the men: but only the word that I shall speak unto thee, that thou shalt speak. So Balaam went with the princes of Balak.
References:
John Calvin (1509–1564). Commentaries on Numbers. Geneva, 1554.
—Analyzes Balaam as a warning against greed and disobedience; emphasizes divine sovereignty over human schemes.Matthew Henry (1662–1714). Commentary on the Whole Bible, Numbers 22–24.
—Devotional commentary highlighting Balaam’s moral lessons and the protection of Israel.Rashi (1040–1105). Commentary on Numbers 22–24.
—Jewish exegetical perspective; Balaam as morally ambivalent foreign prophet whose plans are overridden by God.Franz Delitzsch (1813–1890). Commentary on Numbers. Leipzig, 1850s.
—Emphasizes Balaam’s acknowledgement of God’s power alongside selfish motives.Hermann Gunkel (1862–1932). Genesis und Exodus / Numbers (Form-critical study). Göttingen, 1901.
—Literary-historical analysis; interprets Balaam story as later compositional material reflecting concerns about foreign prophets.Augustine (354–430). City of God, Book XVIII, Chapter 34.
—Balaam’s narrative illustrates divine providence and the futility of opposing God.Thomas Scott (1747–1821). Commentary on the Holy Bible.
—Notes Balaam as a cautionary figure and a lesson in the limits of prophecy without obedience.
Brevard S. Childs (1974). The Book of Numbers: A Critical, Theological Commentary. Philadelphia: Westminster Press.
—Canonical-theological perspective; Balaam illustrates God’s sovereignty and narrative didacticism.Gordon J. Wenham (1981). Numbers 22–36 (Word Biblical Commentary). Waco: Word Books.
—Literary and theological analysis; emphasizes narrative tension and divine intervention in Balaam’s story.Nahum M. Sarna (1991). Numbers: The Traditional Hebrew Text with the New JPS Translation Commentary. Philadelphia: Jewish Publication Society.
—Jewish exegetical and historical commentary; discusses Balaam as a soothsayer and moral example.Baruch Halpern (2001). “Balaam in Context.” Biblica 82: 1–25.
—Historical-critical analysis of Balaam in relation to Midianite and Moabite culture.Robert Alter (1999). The Hebrew Bible: A Translation with Commentary. New York: W. W. Norton.
—Literary-narrative perspective; Balaam as a foil to Israel and exemplar of divine intervention.
