Love Israel

Dr. Baruch Korman: Well, we have been focusing in on an individual, and that individual is known as Bilam in Hebrew. We see in the scripture, in many places in the New Testament, that Bilam was not a godly individual. Did God speak to him? Yes, he did. But the problem was this, when we look in—let me give you a citation. If you look sometime to the Epistle of Jude, what's called in Hebrew Yehuda, if you look at that in verse 11, we see that Bilam was not faithful.

What did he end up doing? The scripture tells us in Jude in verse 11 that he was concerned with a financial payment. And therefore, in the end, he taught Balak on how to put a stumbling block before the children of Israel. And what happened? It was through Bilam and the advice that he gave Balak that we see that Israel fell into idolatry and reaped the punishment thereof. Such a thing was not pleasing to God. It was not something that came from obedience, but it came from the fact that Bilam desired more a physical profit from this world, meaning money, than he did the purposes of God.

When we are susceptible to the things of this world, we will be easily deceived, we will be manipulated, and we will fail in what God calls us to do. Well, where are we going to be today? I invite you to take out your Bibles and look with me to the book of Numbers, and we're now ready for chapter 24. The book of Numbers and chapter 24. This chapter is 25 verses and my hope is that we're going to go through this not too rapidly, but at a brisk pace and we're going to attempt to finish this entire chapter today in this study.

So let's begin. The book of Numbers, chapter 24, and we're going to see something. Now, I have criticized as the New Testament does, Bilam. But we're going to see here that there's something different. There's something unique about him. We're going to see that he is going to be more inclined to do the will of God, be sensitive to obeying the truth of God, and in this passage of scripture, as an outcome, a result of this, we should expect something. And that is a wonderful prophecy.

What we're seeing is this: when we obey God, that obedience is going to be a source of greater revelation. It's not different revelation; it's simply that God will begin to speak and reveal those things that in the very base way, it is going to speak to us personally. That God, when he sees obedience in us, is going to begin to lead us and guide us in our personal life. So let's move on. Look with me to chapter 24, let's begin in verse one, where it says, "Bilam saw that good."

Now, many Bibles will interpret. They want to change the literalness of the word of God. And they'll say, "When Bilam saw that it pleased God." It doesn't say that. It says it was good in the eyes of the Lord to do what? To bless Israel. So we see something. God taught Bilam that it was good—and what's good? His will. Good in the Bible always relates to the will of God. Therefore when he saw it was good to bless Israel, what happens? He did not go as the time and time before to call sorcerers. Rather, he turned to the wilderness his face.

He set his face on the wilderness or the desert. There's an important principle here and that is this: we are learning something from the word of God. When we are motivated by the truth of God and when we are submissive to the will of God, what is that going to do? We are going to set our face in the wilderness. Now, the wilderness is a place of emptiness. It is not a place of provision but even when the children of Israel were in the wilderness, what did God do? He provided.

What was the purpose? Why did the children of Israel spend those 40 years in that desert, in that wilderness? For one reason: to teach them how to trust, depend, and rely upon God. And that's what we should be: people who rely upon God. So we see here, when Bilam saw that it was good to bless Israel, what did he do? He began to learn how to trust, depend, and rely upon God. Let's press on to the next verse, verse two.

"And Bilam lifted up his eyes." What does that mean? It's an idiom in the Bible for prayer. So we see a change. He understood his dependence upon God. He began to exercise trust and reliance upon God. And that led him to pray. So Bilam lifted up his eyes and he saw Israel dwelling—and that's literally what it says—dwelling according to its tribes. When God gave him revelation, he began to look at Israel, notice what happened. And it says, "And the spirit of God was upon him."

When we depend upon God, we can expect the spirit of God to be upon us. What are we talking about? An anointing. So we have to trust and depend upon God. We have to be in that wilderness experience where we learn that God is faithful, that God is dependable. And when we begin to trust in him, then we can expect this anointing of the spirit of God. Verse three.

There's a statement that appears many, many times in this chapter and it says, "And he lifted up his proverb," but what is it? It is a word, Mashal, and it speaks about example. It's teaching us that Bilam began to exemplify what the word of God was revealing to him. So he lifted up his parable and he spoke, declaring Bilam, the son of Beor. He declared, and who is he? The man whose eye is open. Now, it's not "eyes," but it's "eye" in the singular. What does that mean? He had a specific vision.

It doesn't mean that he was looking at everything, but he was looking at one thing. That is exactly what we see here: what God revealed to him. So it says that he is the one who has an open eye, meaning a narrow perspective. And that's good. Let's press on to verse four. "Declared," and many Bibles will say "he who has heard," but it's in the present tense. "He declared, the one who hears the words of God, who will see a vision of the Almighty."

This word Almighty is Shaddai. And Shaddai literally means the God who is enough, the God who is sufficient. Sufficient for what? All things. Again, what we're seeing in this passage is he is being taught that God is enough for all things, that he's reliable. And then it talks about the one who is falling, but notice again his eyes are open. Meaning that this humility—that's what falling oftentimes speaks of—falling down meaning humble, and he has revelation. His eyes are open.

Verse five. What does he see? A very famous statement. We read it in Hebrew, "Mah tovu ohalekha Ya'akov, mishkenotekha Yisra'el," which means "How good are your tents, O Jacob, your dwelling places, O Israel." Now, where was Israel supposed to dwell? They were supposed to dwell in the land of Israel. What we learn here is that it's good for Israel to be in the land. In fact, nothing's going to happen until God brings the children of Israel back to the land. And this is what he's in the process of doing right now. So we have that great scripture: "How good are your tents, O Jacob, your dwelling places, O Israel."

Verse six. We have a word, Nachalim, which speaks about dry riverbeds. Normally a dry riverbed is in the valley and some Bibles do not translate it literally but simply say, "according to the valleys that are stretched forth, as the gardens that are upon the river, as aloe trees planted by the Lord, as cypresses are by the waters." All of this shows a potential. What is the scripture teaching us? When we agree with God, when we are relying upon him, depending upon him, and trusting in his revelation—what is God's best revelation? Scripture.

When we're doing that, we will be positioned just like we read here in this scripture. How there are those dry riverbeds in the valley so they can receive water. And then we have the gardens, and the gardens need water, and they are by the river. Then we have these aloe trees, which are soothing. It says here that they are planted by the Lord, and then cedar trees by waters. All of these are in a good location. That's what God wants to do: to bring us into a good location.

Verse seven. "And waters will flow from a bucket, and his seed in waters, many waters." What will happen? We're talking about something that will be clearer in a moment. But it says here that "he will raise up his king more than Agag." Agag was the Amalekite's king, and he is known in the scripture for being mighty. But we find that there will be another one who is raised up higher than Agag. Notice it says, "And his kingdom will be lifted up." And the implication here: will be lifted up more than any other kingdom. Who are we talking about? Well, we'll see this in a moment.

Look now to verse eight. Here, we find God who has brought forth from Egypt. What are we talking about? We're talking about redemption. There is the first redemption out of Egypt, but there's also the final redemption. And who's going to provide that? Messiah is. So the God who brings forth from Egypt, according to power or strength, the strength of—and we have a word Re'em, which usually speaks of a wild buffalo, and buffaloes are strong creatures. It says to him he will devour the nations, and it also speaks about his enemies. Their bones he will break and his arrows will pierce through.

We have many examples of how God is going to bring judgment. That shouldn't surprise us because judgment is necessary for the kingdom of God to be established. Look now to our next verse, verse nine. It says, "He will bend, and it says he will lie down as a lion, and then we have a strong lion or a mighty lion, who he will rise up." What is he going to rise up for, this lion? "In order that he might bless you who bless, but he will curse you who curses."

This is very reminiscent of the same type of words that we find in the Abrahamic Covenant. We find that in that Abrahamic Covenant, God is using Israel to be a source of blessing. So if you bless Israel, you will be blessed. But if you curse Israel, you will be cursed. We see how significant is Israel in God's plan and purposes. Let's press on to verse 10. We see here that Balak was exceedingly angry against Bilam. And it says here that he clapped his hand, and this is a clap of displeasure.

Balak said to Bilam, "Curse my enemies for I have called you. I've invited you, I've called you in order to curse my enemies. But behold, you have utterly blessed this one"—meaning Israel—"three times." Therefore we see that Balak is going to have a different opinion. It says, "But now you flee to your place," meaning I'm done with you. "For I have said I wanted to utterly honor you, but behold, the Lord has refused honor," meaning has refused you to receive honor.

Verse 12. Bilam said to Balak, "Surely also to your servants which you have sent unto me, I have spoken saying, 'This should not be new information to you.' Why? Look at verse 13. 'If Balak will give to me his house full of silver and gold, I am not able to transgress the mouth of the Lord, to do good or evil from my heart. Rather that which the Lord will speak, it I will speak.'" Now, here we see something. We saw earlier when Bilam said this the first time, what he was doing was something a little bit different.

That is he was telling Balak what his price was: that he was not going to curse Israel for just a small amount. But the Lord has refrained him from participating in this. Therefore Balak is unhappy and basically he tells Bilam, "Go to your place. I am done with you." Now, we know something based upon Jude and based upon other scriptures in the New Testament: that Bilam is going to succumb to Balak's request in order to show him how to put a stumbling block before the children of Israel.

What is that stumbling block? It is idolatry. Israel's going to fall into idolatry. Why does one fall into idolatry? By the way, the religion of the Antichrist empire is not Islam. That's just false. What we see is this: the religion of the Antichrist empire is idolatry. Why? It is blasphemous. All of this is for one reason: that the Antichrist is going to try to tempt you by offering you what you want. Whenever we are pursuing what we want, God will never be pleased with us.

We need to take out our desires. Remember what the scripture says: that God will give to you his desires. The desires of the heart, he is going to put into your heart—meaning how you think—his desire. That's what God wants to do so that you agree with him. That's where wisdom is found. But notice what the scripture is saying. Press on to verse 13 in the middle, where he says, "I am not able to transgress the mouth of the Lord, to do good or evil from my heart. Rather what the Lord will speak, it I will speak."

Verse 14. "And now behold, I'm going to my people. Go, and you take counsel what this people"—meaning Israel—"will do to your people when? In the last days." We see here that there is a change in the timing. No longer are we speaking about something for the period of time of Bilam and Balak, but there's a change. We have a term, "be-acharit ha-yamim," which means "the end of days," speaking about the end times. Look now to verse 15.

He lifted up his proverb and he said, "The one who has declared, Bilam, the son of Beor. The one who has declared, the man whose eye—again not eyes, but eye—is open." It's talking about a narrow perspective. That's what we should have: only a perspective based upon the word of God. Look now to verse 16. Once again, "declared the one who hears the words of God and the one who knows the knowledge of the most high." How did he have that? "A vision of Shaddai, a vision of the God who is enough, he will see. Falling down, but his eyes are open." That word open is susceptible for revealing. His eyes are ready to reveal.

Verse 17. This is a very important prophecy. It leads up to an important biblical truth. Notice what he says. "I see him, but not now. I behold him, but he is not close." Now, again, what are we speaking about? The end days. The end times focus in on the identity of Messiah and the work of Messiah. Theologians call this the person—his identity—and the work. The person and work of Christ. What we see here is foundational in bringing about the kingdom of God.

Who he is and what he will do. So look again where he says, verse 17, "I see him, but not now. I behold him, but not near," meaning this is not for this time. Then we see this prophecy: "A star has traveled from Jacob." This is the promise of what many would call the Bethlehem star. This star that the wise men saw going across the earth, and they followed it. This is what we're talking about, "darakh kokhav mi-Ya'akov."

And then it says, "And shall rise up a rod from Israel." This is this ruling rod. We know that he is going to rule the nations, all nations, with a rod of iron. Then it says that he will shatter the corners of Moab, meaning the territories of Moab, and also he will destroy all the sons of Shet. We see here that God's at work. He's going to bring a destruction upon certain individuals, Moab and Shet. Why? Because they're not interested in the plans of God.

Verse 18. And it will come about, Edom. Now, I want us to understand that Edom represents an evil people. Spiritually, if you look sometime at the book of Genesis and chapter 26, we see here that the Philistines are mentioned. By the way, the term Philistine comes from the same root, it's spelled a little differently, but there's a reason for that so we aren't confused on who we're speaking of. But the Philistines are related to the Palestinians. They have a connection with Edom.

When we look at this, it says, "And it shall come about that Edom will be a possession, and it will be a possession of Seir, his enemy." His enemy is going to possess Seir. Who's that enemy? Well, we know something. When Messiah returns the second time, in my opinion, the first place that he's going to go is Mount Seir. What we're talking about here. And why? It says his enemy. Who are we talking about? Messiah. This is who this prophecy in verse 17 is about.

So he is going to make Edom his possession, and Mount Seir he is going to bring about a destruction. But notice this, when we speak about Edom and we speak about Seir, that mountain, notice what it says: "But Israel is doing valiantly," meaning it's a word of success. Being valiant. Israel's going to do that which is good, behaving—and whenever we see that present tense, and that's what we see here, it is to emphasize that Israel's going to prevail. It's a word that speaks about a future victory.

Verse 19. "And from Jacob, there is going to be one who will subdue." And this one is going to bring destruction upon the remnant of the city. What city are we talking about? Prophetically, I would say that we're talking about Babylon. What is Babylon, for example? That great city in the book of Revelation, it speaks about the Antichrist empire. What it's telling us here is that this star that's going to travel from Jacob is pointing to the birth of Messiah.

This one is going to rule over the world with this rod of iron. So the one who is a survivor from the city, the city that represents the Antichrist empire, will be destroyed. Look at verse 20. And he saw Amalek, related to the Amalekites. And he lifted up his parable and he said, "Amalek was the beginning of the nations, but his ending is going to be eternal destruction."

Verse 21. We're talking about the Kenite. It's not the Canaanites, but it's a different people that the Bible does speak about infrequently. And it says, "And he saw the Kenite, and he lifted up his parable, and he said, 'Strong is your dwelling place, and he put your nest on the rock.'" Now, that word rock, Sela, is associated with that rock that followed the children of Israel in the wilderness. And that rock, so Paul tells us, that rock was Christ. So another reference to the Messiah.

So we read that he lifted up his parable, his revelation, his oracle, and he said, "Strong is your dwelling place." In contrast to what we see about the Antichrist empire being destroyed, we find strong is your dwelling place. And your nest, that is another word for habitation, will be placed on the rock. The rock is a sure foundation.

Verse 22. "Since he will be for burning, and then Cain—this is the brother of Abel—Cain unto the captivity of Asshur." The behavior of Cain—and here again, the two sons of Adam and Eve, we have Cain and Abel—we find that Cain is going to be related to exile. He was cast out of the garden.

Verse 23. He lifted up his parable and he said, "Woe," meaning how awful something's going to be. Who will live when God sets things in order? The answer is simple: the ones who are redeemed by God's grace, the ones who experience salvation. Those are the ones who are going to be living at the time that God puts things in his order. Then we have more judgment. Look at verse 24. We have the word tsi-im, which is a word of boats or a navy.

It says, "And naval boats from Kittim." What will happen to these naval boats from Kittim? They will be afflicted like the affliction of Assyria, like the affliction of Eber. And also he unto everlasting destruction. So we see here that in the end, Bilam spoke. He did not speak a word of curse upon Israel, but if you understand it, he prophesied the birth of Messiah. What would announce that birth? That star that is going to come from Jacob.

In the end, that one is going to rule with a rod, and he is going to bring about judgment. He is going to bring about destruction upon who? Those who have not received his salvation through redemption. Let's conclude. Look if you would to verse 25, where it says, "And Bilam got up and he went, and he returned to his place. And also Balak went to his way." We see that there is a separation.

We have just concluded chapter 24. When we get to chapter 25, we're going to learn something. And we learn it from what is stated in the New Testament. We're going to learn that Bilam in the end was not faithful. He was someone who did indeed teach Balak, the king of Moab, how to put that stumbling block before the children of Israel. So we'll close with that. But when we begin next week, we're going to begin with some passages from the New Testament so we have a biblical understanding of Bilam and why he was so evil and why God was so displeased with him. Until then, may God richly bless you. May you walk under the anointing of biblical truth. Shalom from Israel.

Announcer: Well, we hope you will benefit from today's message and share it with others. Please plan to join us each week at this time and on this channel for our broadcast of LoveIsrael.org. Again, to find out more about us, please visit our website, LoveIsrael.org. There, you will find articles and numerous other lectures by Baruch. These teachings are in video form. You may download them or watch them in streaming video. Until next week, may the Lord bless you in our Messiah Yeshuah, that is Jesus, as you walk with him. Shalom from Israel.