Balak

Biblical Account

Balak was the son of Zippor and, according to Numbers 22:4, king of Moab at that time. After defeating Sihon king of the Amorites and Og king of Bashan, Israel encamped in the plains of Moab on the far side of the Jordan River, opposite Jericho. Moab was afraid when it saw how numerous the Israelites were. After consulting with the elders of Midian, Balak sent messengers to Balaam, who lived at Pethor by the river. The messengers took with them "the rewards of divination" (payment given for divining) and asked him to curse Israel (Numbers 22:5-7). When Balaam at first refused, Balak sent princes of higher rank and promised to promote him to very great honor (Numbers 22:15-17).

When Balaam arrived, Balak took him up to three places in turn: the high places of Baal, the field of Zophim on the top of Pisgah, and the top of Peor, which overlooks the wilderness. At each new location Balak built seven altars and offered a bullock and a ram on every altar. Yet each time Balaam blessed Israel. In anger Balak smote his hands together and told Balaam to return home (Numbers 24:10-11). The narrative closes with the words "And Balaam rose up, and went and returned to his place: and Balak also went his way" (Numbers 24:25). In the following chapter, Numbers 25, Israel sinned at Shittim by committing whoredom with the daughters of Moab and joining themselves to Baal-peor.

Significance Within Scripture

Balak's name reappears in later texts. In his farewell address, Joshua recalls that God frustrated Balaam's curse and delivered Israel (Joshua 24:9-10). In his message to the king of Ammon, Jephthah cites the fact that Balak did not strive against Israel (Judges 11:25). Micah 6:5 calls on the people to remember "what Balak king of Moab consulted," presenting the episode as one of the righteous acts of the Lord. Although Balak is not named, Deuteronomy 23:5 and Nehemiah 13:2 also recall this event, stating that God turned the curse into a blessing.

In the New Testament, Balak is mentioned once, in Revelation 2:14. The message to the church in Pergamos states that Balaam taught Balak to cast a stumblingblock before the children of Israel, with the result that they ate things sacrificed unto idols and committed fornication.

Interpretation and Debated Points

• Joshua 24 and Judges 11: Joshua 24:9 says that Balak "warred against" Israel, whereas Judges 11:25 says that he never strove or fought against them. Joshua's wording is commonly understood to refer not to actual battle but to hostile action carried out by means of a curse.
• Balaam's counsel: Taken on their own, Numbers 22–24 end with the failure of Balak's plan. However, Numbers 31:16 attributes the sin of chapter 25 to Balaam's counsel, and Revelation 2:14 describes it as Balaam teaching Balak. For this reason, the two passages are often read together as an account of a change in strategy from cursing to seduction once the curse had been thwarted.
• Changing locations: Balak is portrayed as believing that a change of location and sacrifice could change the outcome. Many commentators regard this as magical thinking that treats blessing and cursing as things humans can manipulate, and they contrast it with God's providence.
• Distinction from later tradition: Jewish tradition preserves various additional stories about Balak, but these are not found in the text of Numbers. In Judaism, the synagogue Torah portion running from Numbers 22 into the beginning of chapter 25 is called "Balak."

In the Korean Church

In the Korean church, Balak is usually treated not as a subject in his own right but as part of the story of Balaam and his donkey. Sermons commonly present him as a man who tried to buy a curse with money and honor. He is also mentioned in connection with the theme of God turning curses into blessings, or in warnings against "the doctrine of Balaam" in Revelation 2:14.