Numbers 22:2—24:25
A. UNIQUE CHARACTERISTICS OF THE SECTION
1. The “Book of Balaam”1
By whatever measurement used, this section of Numbers is unique. This has caused many to mark it as a completely interpolated passage, with little if any relationship to the body of the book. It has been aptly called the “Book of Balaam.” The chief reason, however, that this is seen as a separate bit of literature is the fact that the text of 22:2 can be followed by 25:1 without any break in the flow of the historical account.
Because its setting is completely outside the borders of Israel the question has been asked, “How did Moses get the story?” The most logical answer is that Balaam made a record of the incidents, and at a later date, possibly when Israel overran Moab, the story came to Moses' hand. It could be that at this time the account was edited to give it the definite pro-Israel shadings which it contains.
The mood of the story is lost unless its distinct dramatic accent is kept in mind. It has many of the earmarks of a dramatic production. If it is not the kind that would have been played by actors, at least the dramatic details were clearly in the mind of the author. All in all, the story of Balaam stands as one of the puzzling portions of this otherwise more basically historical book.
2. The Man Balaam
Scholars are far from agreed as to just who Balaam was. The account here speaks of him simply as Balaam the son of Beor to (of) Pethor (22:5). He is identified as one who lived to the east, a resident of the same general area from which came Abraham and the wise men of Jesus' day. This was the area where Laban lived and to which Jacob returned for a wife (Gen. 29:1-35).
In seeking to determine the character of Balaam, two extremes of interpretation come into play. There are those who would brand him as a scoundrel, a heathen sorcerer. Though playing the role of a true prophet in blessing Israel, before he departs the scene, he “suggests a peculiarly abhorrent means of bringing about the ruin of Israel.”2 There are others, however, who would exalt him to a high position as a prophet born out of his time, not unlike the place accorded to Melchizedek (Gen. 14: 18-19).
Probably the real answer is found not in the extremes, but in some mid-ground between them. Like Samson, Balaam showed some signs of being pliable to the will of God, when that will was made clear to him. Nevertheless there were things about his character that would not pass a biblical moral standard. Probably it is best not to criticize Balaam too severely, at least for actions in the early stages of the account. He had very limited light and probably only sketchy information as to who Israel was.
An evaluation from a Jewish source brings some light to the perplexing dilemma.3
Because of these fundamental contradictions in character, Bible Critics assume that the Scriptural account of Balaam is a combination of two or three varying traditions belonging to different periods. This is quite unconvincing; it is as if we were to maintain that the current life-story of Francis Bacon, for example, was due to the combination of two or three traditions belonging to different periods of English history, since no one man could at the same time be an illustrious philosopher, a great statesman, and the “meanest of mankind.” Such a view betrays a slight knowledge of the fearful complexity of the mind and soul of man. It is only in the realm of the Fable that men and women display, as it were in a single flash of light, some one aspect of human nature. It is otherwise in real life. “The heart is deceitful above all things, and desperately wicked; who can know it?” (Jer. 17:9) is, alas, a far truer summary of human psychology.
Able and competent scholars have presented fairly sound evidence on both sides of the issue. It is therefore probably not possible for the average student of the Scripture to come to a wholly satisfactory conclusion in the matter. A brief look at the pros and cons might be of assistance in gaining a workable evaluation of the man Balaam.
3. The Pros
The evidences which tend to place Balaam in a favorable light might be listed as follows:
a. He seemed to have an accessibility to God far above the average and to have a basic desire to listen to the voice of God (8, 13, 18), in spite of the relapse which occasioned the experience of the speaking donkey (22:22-31).
b. There is a depth of perception in his transmission of the truths that God gave him which indicates that he was no novice in the deep things of the spirit.
c. It appears that, in the seesaw of good and evil in his experience, the good seemed to be victorious. This was true at least in the initial stages of his contact with Balak and the pressures to either bless or curse Israel.
d. Regardless of other evidence to the contrary, he was used of God to bless Israel and thus thwarted the ingenious plan of Balak to stop them.
4. The Cons
The evidences which place Balaam in an unfavorable light might include the following:
a. Jewish history quite generally treats Balaam as an evil man, in spite of the blessing that he gave to Israel at this time.
b. The Scripture record refers to him in a similar light. Jude 11 speaks of Balaam's greed; Rev. 2:14 speaks of his treachery in turning Israel to “eat things sacrificed to idols, and to commit fornication.”
c. The most severe indictment, and the one upon which the others rest, is found in the limited reference in 31:8, 16. It would appear from these passages that Balaam, perhaps to square himself with Balak, counseled Balak to encourage the women of his country to beguile the men of Israel (c. 25).
d. Finally, there is reluctance to attribute high spiritual perception to one whose background is so uncertain. It seems inconsistent to attribute to an “occultist and soothsayer” the abilities to speak divine truth as he seemed to speak it.
B. BALAK'S INVITATION AND BALAAM'S RESPONSE, 22:2-41
1. The Setting (22:2-7)
Balak…king of the Moabites (4) was aware of the victories of Israel over the Amorites and over Og. Not knowing that Moab was not marked for conquest, since it was not a Canaanite nation, he sought to forestall a similar conquest of his own cities. He did not want his country to be “licked up” (4) as were the others. He thought he had a plan to prevent this, which he discussed with the elders of Midian. He secured their cooperation and then sent messengers…unto Balaam (5) to appeal to him for help. There is a people come out from Egypt, his message went, and they abide over against me. He urged, Come now…curse me this people (6), in order that they may not overrun Moab and in order that they may be driven out of the land. Balak's thinking was like that which prevailed in his day. He felt that if he could get a reputed soothsayer to curse Israel the tides of fortune would go against them.
Hence the messengers, elders of Moab and the elders of Midian departed with the rewards—their price for the job of “foretelling” (7)—and brought the message to Balaam.
2. Balaam's Response (22:8-14)
Balaam welcomed the messengers, saying, Lodge here this night (8). He assured them that he would give them an answer as the Lord shall speak unto me. Then follows a conversation between God and Balaam. It began with the question, What men are these with thee? (9) The conversation closed, after the mission was explained by Balaam (10-11), with the command, Thou shalt not go with them; thou shalt not curse the people: for they are blessed (12). The next morning Balaam relayed these instructions to the princes of Balak (13) and they returned home.
“Balaam's Blessing” is the theme of cc. 22—24. (1) Man's intended curse may be turned into God's blessing, 22:5-6; 23:7-10; (2) Man's blessing may bring God's curse, 25:3-5; (3) By God's grace and sovereign power all the curse of sin shall be changed to blessedness, II Pet. 3:13 (G. B. Williamson).
3. Balak Persists (22:15-21)
Balak was not to be thwarted by a single refusal from Balaam. He sent more princes to Balaam, greater in number and more honourable (15) than those sent previously. On their arrival, they offered Balaam more than money. They promised great honour and a free rein in the project. Balak had sent an offer, I will do whatsoever thou sayest unto me (17).
But Balaam was not moved by the offers and expressed his response in a thrilling declaration of dedication and purpose: If Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God, to do less or more (18). Following this, God gave Balaam permission to go with the princes of Balak on condition that the word which I shall say unto thee, that shalt thou do (20). And so Balaam “saddled his donkey” (Amp. OT), and went with the princes (21).
4. The Speaking Donkey (22:22-35)
It is not certain why there is an apparent discrepancy in God's instructions as to whether Balaam was to respond to Balak's request (cf. 20, 22). The reasonable answer lies in a change in Balaam's attitude. So long as Balaam was willing to say what God wanted him to speak, God gave him permission to go. Probably somewhere between the evening and the morning Balaam's decision shifted. Hence God's anger was kindled (22) and there was need for the lesson from the angel and from the donkey.
There were three steps in getting Balaam to see and to listen. These are vividly described in 22-31. In the first instance the donkey, seeing the angel4 standing in the way…with his sword drawn…turned aside…into a field (23). The second time the angel blocked the path as Balaam moved through a vineyard where the path was lined on either side by a wall. Seeing the angel blocking the way, the donkey moved to one side, thrust herself unto the wall, and crushed Balaam's foot (25). Again the angel blocked the way in a narrow place and, since there was no place to go, the donkey “lay down under Balaam” (27, RSV). In anger, Balaam struck the donkey with a staff, more furiously than he had in the two previous instances.
With this, the Lord opened the mouth of the ass (28), and she spoke to her master, complaining of the treatment he had given her. The donkey asked, What have I done unto thee, that thou hast smitten me these three times? Balaam responded, “Because you have ridiculed and provoked me; I wish there were a sword in my hand, for now I would kill you” (29, Amp. OT). The donkey reminded Balaam that she had never before acted like this, which the man acknowledged. With that Balaam's eyes were opened and he, too, saw the angel of the Lord (31) with the drawn sword. He bowed…his head, and fell flat on his face before the Lord.
The angel told Balaam that he had appeared in the way because Balaam's behavior was “willfully obstinate and contrary” (32, Amp. OT), and had not the donkey turned aside he would have slain Balaam (33). Balaam acknowledged his sin and said, If it displease thee, I will get me back again (34). But Balaam was assured of the Lord that if he would certainly “speak what I tell you” (Amp. OT) he could proceed toward Moab. With that understanding, Balaam went with the princes of Balak (35).
5. Balak's Reception (22:36-41)
Balak went out to meet Balaam at the boundary of his country (36). He chided Balaam, presumably for not coming at the first invitation. Am I not able indeed to promote thee to honour? (37) Balaam replied that he had indeed come, but warned Balak that he had no power in himself to say any thing, but the word that God putteth in my mouth, that shall I speak (38).
The group then returned to Kirjath-huzoth (39; location not known), sacrifices were offered, and portions were sent to Balaam, and to the princes (40). Balak then took Balaam to the high places of Baal, from where they could see the nearest part of the Israelite encampment (41).
C. THE FIRST PROPHECY,5 23:1-13
1. Preparations (23:1-6)
In preparation for the work to be done, Balaam directed Balak to have seven altars prepared, upon which were sacrificed seven oxen and seven rams (1). Balaam then ordered Balak to stand by thy burnt offering (3) as he went away by himself, saying: “Perhaps the Lord will come to meet me” (3, Amp. OT). God did meet Balaam and gave him a message. When he returned, he found Balak standing faithfully by the burnt sacrifice (6), and he delivered the prophecy that God had given him.
2. Review of Events (23:7-9)
The first portion of the prophecy speaks of the events which had brought Balaam to this place: Balak…hath brought me from Aram…saying, Come, curse me Jacob (7). Balaam then asked, How shall I curse, whom God hath not cursed? or how shall I defy, whom the Lord hath not defied? (8) The prophet was reflecting upon his promise to the Lord that he would speak only what God commanded him to speak.
3. The High Points (23:9-10)
a. The first insight speaks of the historical loneliness of Israel: Lo, the people shall dwell alone, and shall not be reckoned among the nations (9).6 This prophecy not only spoke of Israel's situation at the moment but saw its loneliness across the centuries.
b. The second section speaks of the fulfillment of the prophecy to Abraham: Who can count the dust of Jacob, and the number of the fourth part of Israel? (10) Again, Balaam was speaking not only of what he saw from the high place but what he was seeing through the eye of the spirit in the centuries that were to come.
c. The closing message is a beautiful insight into the character of those whom he was supposed to be cursing: Let me die the death of the righteous, and let my last end be like his!7 Balaam revealed the insight that God had given him: here were good people, not to be cursed but blessed.
4. Balak's Reaction (23:11-13)
Balak's reaction was immediate: What hast thou done unto me? I took thee to curse mine enemies, and…thou hast blessed them. Balaam simply reminded him of the agreement that he would speak only that which the Lord hath put in my mouth (12). Whereupon Balak took him to a place from which they could see only a portion of the Israelite camp. He reasoned, perhaps, that Balaam could better curse the camp when not so much of it could be seen.
D. THE SECOND PROPHECY, 23:14-26
The Preparation (23:14-17)
As before, they built seven altars, and offered a bullock and a ram on every altar (14); then Balaam went aside by himself to meet the Lord (15). On his return with his word from God (16) he found the princes of Moab with Balak standing by the offering (17).
2. The Character of God (23:18-20)
The first of this prophecy spoke directly to Balak (18) and instructed him as to the character of God. He must understand God is not a man (19). God cannot be forced to tell a lie, nor can He be persuaded to change His mind about such a matter as was before them. God was seeking to show Balak that He could not be persuaded to change His mind no matter how many times Balaam was asked to prophesy. As Balaam put it: I have received commandment to bless: and he hath blessed; and I cannot reverse it (20).
3. The Source of Jacob's Strength (23:21-24)
Balaam's blessing, however, went further than telling of God's character. It showed Balak that it would be impossible to predict “misfortune” or “trouble”8 (RSV) for Israel because the Lord had “forgiven” him (Amp. OT). Balaam continued, The Lord his God is with him, and the shout (glory) of a king (the Lord) is among them9 (21). God was with Israel and had proved through many evidences that He would not fail His people.
The point was evident. Balaam said, God brought them out of Egypt and “they have as it were the horns [strength] of the wild ox” (22, RSV). He further pointed out to Balak that there was “no sorcery in Jacob, neither is witchcraft found in Israel” (23, Berk).10 “In due season and even now it shall be said of Jacob and Israel, What has God wrought!” (Amp. OT) Israel had a strength which came from Almighty God. There was little use in trying to bring any forces to bear to defeat them.
Then Balaam pointed up a prophecy that was well-known to Israel and no doubt was much repeated around their family circles (Gen. 49:8-9): “Behold, [what] a people!” (24, RSV) They shall rise up as a great lion, and shall not lie down until he eat of the prey. The prophecy predicted the ultimate victory of Israel over its enemies, the very truth that Balak did not want to hear.
4. Balak's Despair (23:25-26)
At this point, Balak was desperate. He just could not get Balaam to speak the words he wanted to hear. So he told the prophet, Neither curse them…nor bless them (25); in modern parlance, “If you can't say what I want to hear, just don't say anything!” But Balaam stuck by his original proposition: All that the Lord speaketh, that I must do (26).
E. THE THIRD PROPHECY, 23:27—24:13
1. The Prelude (23:27—24:2)
“So Balak took Balaam to the top of Peor [another high place], that overlooks the desert” (28, RSV). There the same pattern of offering sacrifices was followed (29). However, when Balaam saw that it pleased the Lord to bless Israel (1), he did not go apart, as he had done previously, but looked toward the “plain of Moab where Israel was camped” (Berk., fn.). He saw the orderly arrangement of the tents of Israel “tribe by tribe” (RSV), and the spirit of God11 came upon him (2).
2. The Man of the Oracle (24:3-4)
This poem is less regular than the others and contains perplexities which the scholars have not resolved. It is different from the first two in that it is not directed to Balak but takes on the form of a true prophecy or “oracle” (RSV). Balaam begins by giving his credentials, “The oracle of the man whose eye is opened”12 (3, RSV; “able now to see the purposes and will of God,” Amp. OT). It was “the oracle of him who hears the words of God, who sees a vision of the Almighty” (4, RSV). Balaam claimed divine authority for what he was going to say, taking on the posture of the prophets of a later day.
3. The Picture of Israel (24:5-9)
Balaam, seeing the orderly rows of the tents of Israel pitched on the plain of Moab, described the scene in poetic language. How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! (5) He then likened the orderly alignment of the camp to valleys (6), a series of vast fertile plains, gardens by the river's side. In Balaam's mind, this picture was like the orchards of his native country which lay along the river Euphrates, where the aloe tree was a symbol of verdant luxury. However, this that lay before him was of the Lord's planting, not man's. There was a perpetual source of life, such as the cedar trees which have their roots beside the waters.
Then follows a description of the Israel of the future. “Water shall flow from his buckets,”13 and his seed shall be in many waters (7). This is evidently an allusion to prosperity as well as to virility. The strength of the nation is illustrated by its supremacy over its enemies: His kings shall be higher than Agag, and his kingdom shall be exalted.
Balaam then continued with a near repetition of his second prophecy, describing the greatness of the nation which God brought…out of Egypt, whose strength is that of a wild ox (RSV), who shall eat up the nations his enemies, and shall break their bones, and pierce them through with his arrows (8).
The picture here shows Israel as a lion asleep—a sleep from which no one dare wake him—content with his successful hunting foray. This is in contrast to 23:24, which shows the lion's great might in the time of war. Far from being affected by curses or blessing from others, Israel is rather the standard: Blessed is he that blesseth thee, and cursed is he that curseth thee (9). History has, indeed, borne out the fact that God in a very unusual manner has kept His hand upon this people.
4. Balak's Anger Aroused (24:10-13)
At the close of the prophecy, Balak's anger blazed (10). He clapped his hands together as an indication of scorn (Job 27:23), and advised Balaam to flee (11) to his home. It is remarkable insight on Balak's part that he credited the Lord with keeping Balaam from the honour which the Moabites had intended to heap upon him. But Balaam was not moved. He held to his initial commitment: If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of the Lord (13).
F. THE FOURTH PROPHECY, 24:14-25
1. A Parting Word (24:14)
Before Balaam left, to go unto his people, he added a final prophecy, telling Balak what this people (Israel) shall do to thy people (Moab) in the latter days. This word came without the elaborate preliminary sacrifices or acts of divination which had preceded the earlier prophecies. I will advertise thee is simply, “Let me tell you” (Moffatt).
2. His Credentials (24:15-16)
In a repetition of the third prophecy, Balaam spoke of himself as one whose eye is “perfect” (RSV, fn.), who “hears the words of God, and knows the knowledge of the Most High, who sees the vision of the Almighty” (16, RSV).
3. The Star Out of Jacob (24:17-19)
Balaam caught a vision of a Star out of Jacob (17), the King who should rule Israel in the future—not now…not nigh. This has been viewed across the centuries as a vision of the Messiah, whose birth would be marked by the appearance of a star out of the east (Matt. 2:2). Balaam saw that a Sceptre would rise which would “crush the forehead”14 (RSV) of Moab and the children of Sheth (17, “sons of pride” )15 and would have dominion (19) over His enemies.
4. Oracles Against Certain Nations (24:20-25)
a. The first nation brought into Balaam's sights was “Edom” (18), which was to become “a possession” of Israel. This prophecy was fulfilled in the time of David.
b. Of the Amalekites,16 he prophesied that they should perish for ever (20).
c. Of the Kenites, though their dwellingplace was strong (21), it was said that they would be wasted, until Asshur17 should take them captive (22).
d. And then for Asshur and Eber he prophesied that they, in turn, would perish for ever (24) under the hand of a people who would come in ships from the coasts of Chittim. With the close of this prophecy, Balaam went…to his place (25). Balak…went his way, giving up at last on the plan which he had contrived to bring a curse on Israel.