Lesson 16
"I Cannot Go Beyond
the Word of the Lord"
Numbers 22-24; 31:1-16
By Bruce Satterfield
The story of Balaam (pronounced
bala'am) is given considerable attention in the Book of Numbers
(three full chapters!). Because of his actions, Balaam is universally
condemned in the scriptures for two reasons. First, his greed
for wealth (see Deut. 23:4; Neh. 13:2; 2 Pet. 2:15; Jude 1:11).
Second, because he led Israel into apostasy through the enticement
of Ba'al worship (see Rev. 2:14).
Who Was Balaam?
Toward the end of the forty years of wandering, the children
of Israel proceeded north on the eastern side of the Dead Sea.
As they did, the passed through the land of Moab. The king of
Moab was Balak, who "was sore afraid of the people, because
they were many: and Moab was distressed because of the children
of Israel" (Num. 22:3).
Balak did not feel that their military
would be able to stop the advance of the Israelites, therefore
he sought for help through pagan divination. "He sent messengers
therefore unto Balaam the son of Beor to Pethor, which is by
the river of the land of the children of his people, to call
him, saying, Behold, there is a people come out from Egypt:
behold, they cover the face of the earth, and they abide over
against me: Come now therefore, I pray thee, curse me this people;
for they are too mighty for me: peradventure I shall prevail,
that we may smite them, and that I may drive them out of the
land: for I wot that he whom thou blessest is blessed, and he
whom thou cursest is cursed (Num. 22:5-6).
Balaam was a Mesopotamian diviner
(Deut. 23:4) who had an international reputation. His name has
actually surfaced in extra-biblical literature recorded within
a few hundred years after the biblical story. In 1967, an archeological
expedition in Deir Allah, Jordan, discovered fragments of an
inscription written in Aramaic written about 850 B.C. In these
texts, Balaam is referred to as a "seer of the gods."
Similar to the biblical account, Balaam received communications
from gods at night and then rose in the morning to reveal them
(see "Deir 'Alla, Tell" in The Anchor Bible Dictionary,
6 vols., Ed. David Noel Freedman [New York: Doubleday, 1992],
2:126-130).
The Blindness of Wealth
Balak's messengers made the long journey to residence of Balaam
where they laid before him Balak's petition to come to Moab
and pronounce curses upon Israel. Balaam asked the messengers
to wait the night "as the LORD shall speak unto me"
during the night (Num. 22:8). It was believed that diviners
could speak for any god. The Lord told Balaam: " Thou shalt
not go with them; thou shalt not curse the people: for they
are blessed" (Num. 22:12). In the morning, he told Balak's
messengers: "Get you into your land: for the LORD refuseth
to give me leave to go with you" (Num. 22:13). They returned
to Balak and informed him of Balaam's refusal.
Balak was not to be denied. He
sent different messengers, "more honourable" than
the first, offering Balaam any amount of wealth and honors he
desired if he would come to Moab and curse Israel. Balaam answered,
"If Balak would give me his house [palace] full of silver
and gold, I cannot go beyond the word of the LORD my God, to
do less or more" (Num. 22:18). Once again, Balaam told
Balak's messengers to stay the night in order to learn God's
will concerning their request. God spoke to Balaam that night
saying, "If the men come to call thee, rise up, if thou
will go with them; but yet the word which I shall say unto thee,
shalt thou speak" (JST Num. 22:20) With a heart set on
the wealth offered him, "Balaam rose up in the morning,
and saddled his ass, and went with the princes of Moab"
(Num. 22:21).
This story reminds us of Joseph
Smith pleading with the Lord to allow Martin Harris to have
the 116 pages of the Book of Mormon manuscript that were eventually
lost. We had better be careful for what we ask, for we might
get it and it "turn[s] unto [our] condemnation" (D&C
88:65).
Elder Bruce R. McConkie wrote:
"I wonder how often some of us get our direction from the
Church and then, Balaam-like, plead for some worldly rewards
and finally receive an answer which says, in effect, If you
are determined to be a millionaire or to gain this or that worldly
honor, go ahead, with the understanding that you will continue
to serve the Lord. Then we wonder why things don't work out
for us as well as they would have done if we had put first in
our lives the things of God's kingdom?" ("The Story
of a Prophet's Madness," New Era, Apr. 1972, p.
7).
"And God's anger was kindled
because he went: and the angel of the LORD stood in the way
for an adversary against him" (Num. 22:22). However, Balaam
was so intent on going to Moab, he failed to see the heavenly
messenger sent by God to counsel him. However, the donkey he
was riding was not so blind. "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.
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. 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. 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. 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."
Miraculously, "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?"
Being blinded by the allurement of wealth, Balaam was indifferent
to that which would have stunned a normal person. Instead, 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."
"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." Balaam said to 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." However, the Lord told 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." (Num.22:23-35) Balaam did as he was told.
No Curses, Only Blessings
When Balak heard Balaam had come to Moab, he went to him and
said, "Did I not earnestly send unto thee to call thee?
wherefore camest thou not unto me? am I not able indeed to promote
thee to honour?" Recalling the lesson learned on his journey,
Balaam responded that though he had made the long journey, he
could only say what "God putteth in [his] mouth" (Num.
22:37-38).
Balak took Balaam to a high place
where he could view the children of Israel. In the tradition
of Mesopotamian diviners (as attested in various Babylonian
tablets), Balaam had seven altars built upon which seven bulls
and rams, the most prized and valued offerings, were sacrificed
(Num. 23:1-2). In so doing, Balaam was attempting to secure
a favorable oracle from the Lord in behalf of the Moabites.
Standing alone on a barren high place, Balaam received an oracle
from God, but not to the liking of king of Moab. Rather than
a curse, a blessing was given (Num. 23:7-10).
Angered, Balak said. "What
hast thou done unto me? I took thee to curse mine enemies, and,
behold, thou hast blessed them altogether." Balaam relied,
"Must I not take heed to speak that which the LORD hath
put in my mouth?" (Num. 23:11-12).
Once again, Balak urged Balaam
to curse Israel. Going to another high place, the ritual of
divination was repeated. Once again, Balaam blessed Israel rather
than cursed them (Num. 23:13-24). This scene was repeated a
third time with the same result (Num. 23:27-24:9).
The third time was too much for
Balak.. "And Balak's anger was kindled against Balaam,
and he smote his hands together: and Balak said unto Balaam,
I called thee to curse mine enemies, and, behold, thou hast
altogether blessed them these three times. Therefore now flee
thou to thy place: I thought to promote thee unto great honour;
but, lo, the LORD hath kept thee back from honour."
But "Balaam said unto Balak,
Spake I not also to thy messengers which thou sentest unto me,
saying, If Balak would give me his house full of silver and
gold, I cannot go beyond the commandment of the LORD, to do
either good or bad of mine own mind; but what the LORD saith,
that will I speak?" He then told Balak that he would leave
Moab and return to his own country (Num.24:10-14). Before he
left however, Balaam warned Balak that Israel "shall smite
the corners of Moab" and become a strong and mighty people
(Num. 24:15-19).
The Seduction of the Israelites
Satan never quits in his war against the Lord's people. When
one tactic fails another is employed. With Balaam unable to
bring curses upon Israel, another method to stop the advance
of the Lord's people was suggested. And the suggestion came
from Balaam himself! In this role, Balaam was at his worst.
Through the advice of Balaam (Num.
31:16), Moab seduced the children of Israel into participating
in the fertility cult associated with Ba'al worship. "And
Israel abode in Shittim, and the people began to commit whoredom
with the daughters of Moab. And they [Moabite women] called
the people unto the sacrifices of their gods: and the people
[Israelites] did eat, and bowed down to their gods. And Israel
joined himself unto Baalpeor" (Num. 25:1-3).
Balaam knew through the blessings
he had pronounced upon Israel that other nations could not destroy
Israel. But he also knew that if Israel would become morally
corrupt and "whore after other gods", then God would
withdraw the blessings he pronounced upon them. Then Israel
would become vulnerable to their enemies.
This incident has several parallel's
with the rebellion of the children of Israel at Mt. Sinai in
Exodus 32 (see Gordon J. Wenham, Numbers [Leicester,
England: Inter-Varsity Press, 1981], p. 184). Both episodes
involve the worship of pagan deities (Ex. 32:8; Hum. 25:2).
In both, an immediate slaughter of the unrepentant was enacted
(Ex. 32:26-28; Num. 25:7-8). The tribe of Levi is set apart
for divine service at the conclusion of both experiences (Ex.
32:29; Num. 25:11-13). At Sinai, the children of Israel were
not aware of what was going on between God and Moses. Likewise,
the children of Israel were not aware of what was going on between
God and Balaam/Balak as blessings instead of curses were being
issued. "These repetitions are more than just a literary
device; they enshrine theological truth. God's character does
not change with changing circumstances. The older generation
who had witnessed the exodus and Sinai had died out. The new
generation who were to conquer Canaan had to learn the same
lessons over again" (Wenham, Numbers, p. 185).
Balaam's part in this revolting
story has been repeated at other times in scriptural history.
To the church in Pergamos, one of the seven churches to whom
the Book of Revelation was written, the Lord said: "But
I have a few things against thee, because thou hast there them
that hold the doctrine of Balaam, who taught Balac to cast a
stumblingblock before the children of Israel, to eat things
sacrificed unto idols, and to commit fornication" (Rev.
2:14). Elder Bruce R. McConkie taught that the doctrine of Balaam
is "To divine for hire; to give counsel contrary to the
divine will; to pervert the right way of the Lord — all with
a view to gaining wealth and the honors of men. In effect, to
preach for money, or to gain personal power and influence. In
the very nature of things such a course is a perversion of the
right way of the Lord" (Doctrinal New Testament Commentary:
Colossians-Revelation, [Salt Lake City: Bookcraft, 1973]
p. 451).
Conclusion
What a story! "Balaam, the prophet, inspired and mighty
as he once was, lost his soul in the end because he set his
heart on the things of this world rather than the riches of
eternity.
"What a wealth of meaning
there is in these inspired words of Joseph Smith, words addressed
to people who have testimonies but want to mingle the things
of this world with them: 'Behold, there are many called, but
few are chosen. And why are they not chosen?
"'Because their heads are
set so much upon the things of this world, and aspire to the
honors of men, that they do not learn this one lesson —
"'That the rights of the priesthood
are inseparably connected with the powers of heaven, and that
the powers of heaven cannot be controlled nor handled only upon
the principles of righteousness.
"'That they may be conferred
upon us, it is true; but when we undertake to cover our sins,
or to gratify our pride, our vain ambition, or to exercise control
or dominion or compulsion upon the souls of the children of
men, in any degree of unrighteousness, behold, the heavens withdraw
themselves; the Spirit of the Lord is grieved; and when it is
withdrawn, Amen to the priesthood or the authority of that man.
"'Behold, ere he is aware,
he is left unto himself, to kick against the pricks, to persecute
the saints, and to fight against God. …
"'Hence many are called, but
few are chosen.'" (D&C 121:34-38, 40.) [Bruce R. McConkie,
"The Story of a Prophet's Madness," New Era,
Apr. 1972, p. 7]
