In our divided times, seeing the good in our enemies can be difficult. JesusJesus is the Messiah whose life, death, and resurrection are God's saving act for humanity. More tells us to love our enemies, after all. We are given the story of that “evil SamaritanSamaritans were a people who mostly lived between Galilee and Judea and were avoided or shunned by mainstream Judaism. Jesus' message, however, was so inclusive that he often spoke favorably of Samaritans as he did with the woman at the well (John 4) and in... More” doing good, and Jesus helps us to consider how God’s will happens in the most unlikely places, which is not confined to our labels or our own understanding. How might we be more open to seeing God at work, even in our enemies? The story of BalaamA soothsayer who blessed Israel at the end of the wilderness wanderings. More from the Book of Numbers provides another example of God’s will happening in unexpected people and places.
The story of Balaam is a unique slice of narrative amidst the Israelites’ desert wanderings. Found in Numbers 22–24, this enigmatic tale of a non-Israelite/Gentile/Goy prophet, his peculiar interaction with a talking donkey, and his role in Israel’s destiny offer a rich tapestry for understanding God’s mission to the Gentiles that is often overlooked. Balaam’s morally ambiguous character reflects God’s sovereignty and intention to bless all nations, even through unlikely instruments. More than just an odd story, this reflects the greater plan God has for the nation of Israel and humanity.
Balaam the goy: A prophet for Israel, not from Israel
Balaam is an often overlooked character, yet his presence offers us some great humor and insight into God’s ability to act unexpectedly. He is introduced as a prophet of renown, summoned by BalakKing of Moab who hired Balaam to curse Israel. More, the king of Moab, to curse the Israelites, recognizing his perceived influence:
“For I know that whomever you bless is blessed, and whomever you curse is cursed” (Numbers 22:6, NRSVue).
What sets Balaam apart is his status as a goy or gentileA gentile is anyone who is not Jewish. The term, which is derived from words that the Bible uses to denote the "nations" of the world, reflects beliefs that God had designated Israel as a nation that would be distinct from others, and a blessing... More who possesses a genuine prophetic gift from YHWH. In ancient times, prophets were associated with particular roles, gods, nations, or ethnicities. Balaam, however, is recognized as someone who can interact with the God of Israel despite not being part of God’s chosen people. Balaam’s role complicates the biblical narrative by presenting a non-Israelite as a vessel through whom God can act. His story challenges assumptions that God is limited to working solely through Israel and demonstrates that His reach extends to all peoples and nations. Throughout Scripture, God uses non-Israelites to accomplish God’s purposes—think of MelchizedekThe priest-king of Salem encountered by Abraham. More, the priest-king of Salem; CyrusPersian leader who allowed Jewish exiles to return home. More, the Persian ruler who facilitated the Jewish return from exile; and the Magi, who recognized Jesus’ birth. Balaam’s inclusion in this list reinforces the idea that God’s mission extends beyond the boundaries of Israel. It is also reinforced that Israel’s God is not just a god but the only God, a truth that applies universally to all peoples and nations.
The odd details of this story
As with much of Hebrew literature, details should be paid attention. Why a talking donkey? Very few animals speak; the only one that comes to mind is the serpentA serpent is described as the snake who tricked Eve into disobeying God in the Garden of Eden. Elsewhere a serpent appears in narratives relating to Moses, in the Psalms, and in Isaiah. Jesus invoked the image of serpents and snakes in his preaching; and... More in the Garden of Eden. Balaam does not seem to have any luck with this donkey. This lowly animal veers off the path several times with a will of its own, at one point crushing Balaam’s foot against a wall, and finally lies down. Of course, only the donkey could see an angel of the Lord blocking the way with his sword. Frustrated, Balaam beats the donkey, only for it to miraculously speak: “What have I done to you, that you have struck me these three times?” (Numbers 22:28, NRSVue). At this point, he sees that the donkey saved him from falling off a cliff, and Balaam is finally about to see the Angel of the Lord.
This miraculous moment is both humorous and profound. The situation’s absurdity underscores Balaam the prophet’s spiritual blindness—his donkey perceives divine reality more clearly than he does. This moment emphasizes God’s sovereignty in using even the lowliest of creatures to fulfill God’s purposes. The talking donkey also serves as a metaphor for Balaam himself, a prophet who speaks divine truth yet is morally and spiritually compromised. In other words, who is the jackass here?
Another odd detail is how God’s efforts thwart Balaam’s purpose and accomplish the opposite of what is intended. Balaam has a sense that cursing Israel was a near-impossible task, yet power and greed overtook him, and he attempted it anyway. Balaam gives four blessings or oracles to Israel instead of cursing them. This points to God’s ability to use unconventional means to accomplish God’s will and that God alone has the power to bless and curse.
Balaam later returns with more nefarious motives as he advises Balak to lead Israel into idolatry and immorality (Numbers 31:16; Revelation 2:14). This betrayal results in Balaam’s death during Israel’s conquest of Midian (Numbers 31:8). This dichotomy between Balaam’s words and deeds invites reflection on the complexity of human agency within God’s mission and the tension between knowing God’s truth and obeying it. Balaam’s role is a cautionary tale: even those who speak truthfully about God can fallThe Fall refers specifically to the disobedience of Adam and Eve when they listened to Satan rather than adhering to God's command not to eat the fruit from the tree. When people act contrary to God's will, they are said to fall from from grace... More prey to greed and selfishness. Yet, paradoxically, Balaam’s failings do not negate the truth of his oracles. God’s purposes prevail, even through flawed individuals. Balaam’s story ends in tragedy, and his actions warn against the misuse of spiritual gifts and the dangers of greed.
The fact that God communicates with and through Balaam illustrates the divine’s willingness to engage with the Gentile world. There are numerous other examples of Gentiles entering the story of Israel: RahabProstitute who sheltered Joshua's men when they came to spy on Jericho. More saving the spies at Jericho. The story of RuthThe great-grandmother of David. More is about a gentile woman finding refuge because of her Jewish mother-in-law. This theme finds its ultimate expression in the New Testament, where the barriers between Jew and Gentile are broken down through Christ. As PaulThe Apostle Paul, originally known as Saul of Tarsus, was the author of several New Testament letters and the founder of many Christian communities. More writes in Ephesians 2:14, “For he is our peace; in his flesh, he has made both groups into one and has broken down the dividing wall, that is, the hostility between us.”
Given all of this, how are we able to see God at work in our world in unconventional ways? Especially in our current political climate, it can be easy to dismiss those we disagree with. Yet, given the way God can work through unlikely people and means, we might need to have open hearts and minds to new possibilities. Would we be willing to accept a blessingBlessing is the asking for or the giving of God's favor. Isaac was tricked into blessing Jacob instead of his firstborn Esau. At the Last Supper Jesus offered a blessing over bread and wine. To be blessed is to be favored by God. More from others? What if we bless others despite our disagreements? I don’t think God ever sends us out to curse others. This story reminds us that God doesn’t need our help to curse or bless. God, however, does want us to join in on blessing others, and the creator will use whomever or whatever to do it.
