Numbers 22

Updated
2001-05-26; 14:32:26utc

J. Failure with the Moabites 22:1-25:181. Balak, king of Moab, calls Balaam to the rescue. ch. 22:1-41

The story of the prophet Balaam, his character as a prophet, and his role in Israel's history, and in the history of prophecy is one of the most intriguing stories in the Bible. Besides the mention of his name in the context of this Old Testament event, we find him three times in the New Testament. Peter called Balaam a false prophet, "who loved the wages of wickedness,"[ 1 ] Jude puts him in the same category as the murderer Cain, and the rebel Korah,[ 2 ] and the Lord Jesus refers to him in the book of Revelations, in His letter to Pergamum, where He says: "Nevertheless, I have a few things against you: You have people there who hold to the teaching of Balaam, who taught Balak to entice the Israelites to sin by eating food sacrificed to idols and by committing sexual immorality."[ 3 ] The last reference throws light upon the report of the orgy and idolatry in which the Israelites got involved later with the Moabites, which story we find in ch. 25.[ 4 ]

Balaam remains an enigma to the New Testament Christian. We can only conceive of two kinds of prophecy: prophecy inspired by God, and false prophecies given to people by demons under the guise of divine inspiration. Balaam's prophecies seem to have come from God; at least the ones that are documented in the section of Scripture we are studying. What is hard for us to understand is that a man can be the recipient of divine revelations, and at the same time be totally corrupt in character. This was, undoubtedly, the case with Balaam. As such he is presented to us in the New Testament. But there is also the problem of the kind of prophecy in which Balaam seems to have been dealing. The picture we get of him is more of a magician than of a prophet, and the baffling aspect in this is, that some of the magic he performed appears to have come from God, and not from Satan.

Balaam's fame must have been widespread and enormous for Balak, who lived in Canaan, to know about a man whose abode was hundreds of miles away. (It is generally understood that Balaam's residence "near the River" was at the border of the Euphrates in Mesopotamia). The most likely way for Balak to know about Balaam, and his supernatural abilities, was through merchants who traveled from Mesopotamia through Canaan to Egypt.

As the chapter opens, we find Israel encamped along the Jordan river, across from Jericho,[ 5 ] which was about thirty miles north of the River Arnon, which formed one of the boundaries of Moab. Israel had circumvented Moab territory, and the Moabites had even sold supplies to the Israelite army as they passed. Moses mentioned this fact in his report in Deuteronomy.[ 6 ] After this initial friendly contact, the mood in Moab changed because of the defeat of Sihon and Og. The Moabites were sure now that they would be the next victims of Israel's conquest. In the resulting panic, the Moabites entered into a league with the Midianites, to whom they were distantly related. The Moabites were the descendants of Lot, and the Midianites from Abraham through his wife Keturah. The Midianites were supposedly nomadic, or semi-nomadic. They probably feared that Israel's invasion would curtail their roaming around in their search for grazing grounds, so they went into this liaison with Moab for reasons of self-preservation.

The Scriptures say here that Balak sent messengers to summon Balaam to curse Israel, evidently as a preparation for an armed attack upon Israel. The fact that Balak "summons" seems to indicate that he considered himself in a position superior to Balaam. Balak's action indicates that he believed in the existence of a God who was superior to the local deities to which he, obviously, owed some allegiance, but also that he did not consider himself inferior to this superior God; otherwise, it would hardly have been in order for him to order the prophet of that God around. Balak's summons is a clear example of a state that wanted to use religion for its own benefit. On the other hand, Balak believed that a curse of that superior God upon the people of Israel would make them vulnerable in an armed encounter. His local deity, the Baal of Peor, whom we meet in one of the following chapters,[ 7 ] would not have been able to achieve this goal. Balak believed that the magic of YHWH was stronger than any other. This attitude also shows that Balak could only conceive of religion in the form of magic, either white or black. His basic philosophy was animistic.

Balaam's attitude is more complicated. Obviously, he possessed a gift that gave him access to the world of the supernatural, and he knew the God who revealed Himself in the Old Testament. It was not beneath him to use his gift of soothsaying for personal gain. It was generally known that he charged for his services. Balak and his envoys knew this since they brought "the fee for divination" with them. It was also known that Balaam was willing to use his gift for the destruction of people. This was, after all, the purpose of the visit of the Moabite and Midianite elders.

Reading these chapters raises serious questions about how much of God, the Almighty Creator of heaven and earth, there was in Balaam's prophecies. We get the impression that Balaam dabbled in the supernatural, but that in this instance God intervened, and that this quack prophet, suddenly found himself pronouncing prophecies that were coined in heaven, and that had the supreme and eternal value of the Word of God. The experience must have been very disturbing and frustrating for Balaam. All of a sudden he found himself confronted with truth and wisdom that went far above what he was used to handle. From a soothsayer who manipulated spiritual powers, he became the mouthpiece of the Almighty. He knew this could happen, and he had warned Balak about it, but evidently, he had hoped to be able to avoid it, so he could present Balak with a stiff bill for his fees. Apparently, he did receive his money, but not because of his prophetic utterances. When Balaam realized that he could not curse Israel, he found another avenue for Moab to weaken Israel's resistance. It was upon Balaam's advice [ 8 ] that the men of Israel were invited to participate in a feast for the Baal of Peor, which involved sexual immorality with the Moabite women.[ 9 ] Balaam made the mistake of hanging around too long, probably, to see what would happen. This cost him his life. When an army of twelve-thousand men invaded Moab as a reprisal for what they had done to Israel, we read that Balaam was killed also.[ 10 ]

Another strange feature in this story is God's seemingly ambiguous attitude: initially God tells Balaam not to go, then he is allowed to go, but when he leaves God demonstrates His displeasure in a threatening manner. It is obvious that the immutable God did not change His mind on the subject. What appears to be ambiguity is meant to convey a message to Balaam that he was playing with fire. The reason that Balaam kept on trying to obtain God's permission was his greed.

Also, in the background is the strange phenomenon that, if Balaam had uttered a curse upon Israel, this would have had an effect upon the spiritual resilience of the nation, and would have torn the cover of their protection. If this were not the case, if Balaam could have uttered whatever curse he wanted without this doing any damage to Israel as a nation, the whole story would make no sense. This is probably the most baffling part of this situation. Curses do have effect, even upon people God has blessed. The reason for this, it seems, lies in the structure of the Old Testament dispensation. God's call, and God's blessings upon the lives of individuals, and upon a nation did not, necessarily, bring about a change of life. In Old Testament times, the fact that God spoke to persons, and even used them to speak to others, did not cause regeneration, as it does in the New Testament. The Holy Spirit could work in lives temporarily, and for specific purposes, and then leave that person again, sometimes without leaving any trace of change. The life of King Saul is an example.

Balak's fear was kindled when he saw what Israel did to the Amorites, who were his former conquerors. Israel occupied the territory that had belonged to Moab. When he sent his message to Balaam, he hoped that, with the help of Balaam's curse on Israel, he would be able to regain his former territory. That is, undoubtedly, the meaning of the phrase: "Perhaps then I will be able to defeat them and drive them out of the country."

It is interesting to see how much Balak knew about Israel's history. He was able to tell Balaam that the Israelites had come from Egypt, which was forty years before. It is likely that the way Israel left Egypt, and left Pharaoh and his army dead behind at the shore of the Red Sea, was known to him also. Whether Balaam knew this or not, we are not told, but it must have given enough information to the prophet to realize that Israel was under some very strong protection, that would be very difficult to counter with a curse.

When the elder of Moab and Midian arrived at Balaam's dwelling place and conveyed the request of the king, Balaam invited them to spend the night. Balaam's invitation was probably the minimum requirement of hospitality, but also because he felt the need to consult YHWH about the matter. He may have guessed that the mighty protection that was upon Israel was the hand of God. It is interesting to note that some four centuries after Abraham left Mesopotamia, there was still so much knowledge of the true and only God in the area. Balaam's character and behavior shows that the truth had been corrupted, but it had not disappeared.

The way God dealt with Balaam during that first night is interesting. It sounds as if God needs information from the prophet. We read: "God came to Balaam and asked, 'Who are these men with you?' " Obviously, the question was not to satisfy God's curiosity, as if the Omniscient God would not know, but for Balaam to realize what and whom he was dealing with. Whether Balaam received God's answer in a dream or in a more direct revelation, we are not told. Now, Balaam knows for sure that the protection over Israel is God's blessing, and that he will be unable to do anything against the Israelites.

It isn't until the second visit that he begins to waver in his decision. The fact that he knew he could not curse Israel would make us wonder why he even bothered to go with the second delegation. The only possible explanation seems to be that, at this point, Balaam had already conceived the plan about the seduction of the Israelites by the Moabite women. He must have figured that Israel's moral failure would have the same effect upon them as the curse he was unable to utter. It must have been because of this secret plan that he met with divine resistance on the road, in the form of the angel who tried to kill him. God warned this prophet because He wanted to save him, but Balaam paid no attention. He was after the money. God's dealing with Balaam at this point is another indication of God's mercy; He did not want Balaam to be lost. Yet, God did not prevent Balaam's going, because He wanted him to pronounce a blessing upon the people.

Balak knew how to approach Balaam. He used the right kind of psychology. A second delegation was sent with higher ranking members of the royalty to bring the message that Balaam would be rewarded "handsomely." KJV puts it in a more formal way by saying: "For I will promote thee unto very great honour, and I will do whatsoever thou sayest unto me." Not only will Balaam be able to set his own price, but other honors will be bestowed upon him. This is quite different from the message brought by the first delegation who were carrying the money with them. Balak did not only appeal to Balaam's pride but also to his vanity. Balak was right in his assessment of the prophet. In spite of Balaam's remonstration: "Even if Balak gave me his palace filled with silver and gold, I could not do anything great or small to go beyond the command of the LORD my God," he must still have had hope that God would permit him to go because he decided to consult the Lord for the second time.

It is at this point that two different plans are formed: God's plan to let Balaam go and make him utter supreme blessings upon Israel, and Balaam's plan for the seduction of the Israelites by Moabite prostitutes who were dedicated to the Baal of Peor. Balaam was, evidently, under the mistaken illusion that he could outwit God. This is a clear indication of the relationship this prophet had with the one he called "the LORD my God."

Balaam left immediately the next morning, accompanied by two of his servants. There was no drawn out politeness or extension of hospitality; the prophet was in a hurry.

The verses 22-35 belong to the most controversial parts of the whole Bible. Theologians have argued the point of the talking donkey for centuries. The Pulpit Commentary says the following about this: "And the LORD opened the mouth of the ass, and she said unto Balaam. On the face of it this expression would seem decisive that an audible human voice proceeded from the ass's mouth, as St. Peter beyond doubt believed: But he was rebuked for his wrongdoing by a donkey-- a beast without speech-- who spoke with a man's voice and restrained the prophet's madness.[ 11 ] It is truly said, however, that a passing illusion of this kind, while it testifies that the Apostle understood the words, like all his contemporaries, in their most natural and simple sense, does not oblige us to hold the same view; if he was mistaken in this matter, it does not at all affect the inspired truth of his teaching. Two theories, therefore, have been proposed in order to avoid the difficulties of the ordinary belief, while vindicating the reality of the occurrence. It has been held by some that the whole affair took place in a trance, and resembled St. Peter's vision of the sheet let down from heaven (Acts x. 10), which we rightly conceive to have been purely subjective. This is open to the obvious and apparently fatal objection that no hint is given of any state of trance or ecstasy, and that, on the contrary, the wording of the narrative as given to us is inconsistent with such a thing. In ver. 31 Balaam's eyes are said to have been opened so that he saw the angel; but to have the eyes open so that the (ordinarily) invisible became visible, and the (otherwise) inaudible because audible, was precisely the conditions of which Balaam speaks (ch. xxiv. 3,4) as that of trance. According to the narrative, therefore, Balaam was in an ecstasy, if at all, after the speaking of the ass, and not before. By others it has been put forward, somewhat confusedly, that although Balaam was in his ordinary senses, he did not really hear a human voice, but that the 'cries' of the ass became intelligible to his mind; and it is noted that as an augur he had been accustomed to assign meanings to the cries of animals. If instead of 'cries' we read 'brayings,' for the ass is endowed by nature with no other capacity of voice, being indeed one of the dumbest of 'dumb' animals, we have the matter more fairly before us. To most people it would appear more incredible that the brayings of an ass should convey these rational question to the mind of its rider than that the beast should have spoken outright with a man's voice. It would indeed seem much more satisfactory to regard the story, if we cannot accept it as literally true, as a parable which Balaam wrote against himself, and which Moses simply incorporated in the narrative; we should at least preserve in this way the immense moral and spiritual value of the story, without the necessity of placing non-natural constructions upon its simple statements. Supposing the miracle to have really occurred, it must always be observed that the words put into the ass's mouth do nothing more than express such feelings as a docile and intelligent animal of her kind would have actually felt. That domestic animals, and especially such as have been long in the service of man, feel surprise, indignation, and grief in the presence of injustice and ill-treatment is abundantly certain. In many well-authenticated cases they have done things in order to express these feelings which seemed as much beyond their 'irrational' nature as if they had spoken. We constantly say of a dog or a horse that he can do everything but speak, and why should it seem incredible that God, who has given the dumb beast so close an approximation to human feeling and reason, should for once have given it human voice?"

In considering the meaning of the words: "Then the LORD opened the donkey's mouth," we have to understand that the donkey was not transformed from a dumb animal to an intelligent being that had received the gift to express feelings and thoughts in a human language. The speaking of the donkey, if this is what actually happened, must have been akin to the speech of a parrot. It sounded intelligible, but there was nothing behind it that we could call intelligence. We also have to bear in mind, as The Pulpit Commentary points out, that Balaam was used to hearing voices that ordinary people could not hear. Then there is the fact that the donkey did not really convey a message to Balaam. The words: "What have I done to you to make you beat me these three times?… Am I not your own donkey, which you have always ridden, to this day? Have I been in the habit of doing this to you?" only served to make Balaam realize that the behavior of the donkey was not normal, and that there must have been an outside cause for the animals conduct. This was, obviously, not a case in which a spiritual being took possession of an animal body, as in the temptation in Paradise. Probably, the closest we can come in understanding what happened here is that Balaam heard a voice that was intended to bring him to his senses.

There still remains the fact that the donkey saw the angel of the LORD long before the prophet saw Him, but that can hardly be seen as a problem. After all, we know next to nothing about the perception of invisible beings either by humans or by animals. It could very well be that some animals have a more developed sense for the detection of the presence of angels than humans have. Some animals are superior to man in their ability to see, hear, or smell, so why not in perceiving a spiritual reality?

As we said before, the reason for this divine displeasure cannot have been the fact that Balaam went with the princes of Moab, for God had already given him permission for this, and this permission was confirmed here. It must have been Balaam's secret plan to have Israel seduced by Moabite women that kindled the Lord's wrath. The message conveyed in this encounter with the angel of the LORD was that Balaam endangered his life. God did not want him to give up seeing Israel and pronouncing a blessing, but He wanted him to abandon the ploy of the seduction. This Balaam disregarded to his own perdition.

Balaam's anger, which finds an outlet in the beating of his donkey, is in reality anger at himself. The secret he was carrying around with him must have bothered him to the point that he lost his temper when the animal began to behave in an unusual way. This anger is the topic of the whole encounter between the angel and Balaam. The prophet heard the donkey say: "What have I done to you to make you beat me these three times?" and the angel asks Balaam the same question: "Why have you beaten your donkey these three times?" The intent was, obviously, for Balaam to ask himself the question: "Why am I angry?" The answer he gives is: "You have made a fool of me!" And we can ask the legitimate question: "Who is making a fool of Balaam, if not Balaam himself?" That is enough reason to become angry. People who make fools of themselves very seldom get angry at themselves; they direct their anger at other people. God wanted Balaam to have a good look at himself, but this he refuses because of the reward that awaits him. Besides God's advice for Balaam to come to his senses, God tells him: "I have come here to oppose you because your path is a reckless one before me." The rendering of the RSV is closer to the original with: "Behold, I have come forth to withstand you, because your way is perverse before me." God wants Balaam to understand that He knows his intentions, and He calls them "perverse."

When Balaam arrived at the border of Moab, King Balak came to meet him to roll out the red carpet. The arrival of the prophet is celebrated with a feast, and he is treated as royalty coming for a state visit. Yet, Balaam knew that his gift to enter the supernatural, which was the reason for this VIP treatment, would do him or Balak no good at this time. Even though Balaam would receive the coveted reward, he would lose his reputation as a prophet. Balak would follow Balaam's advice, but he probably despised the prophet for it.

[ 1 ] II Pet. 2:15

[ 2 ] Jude vs. 11

[ 3 ] Rev. 2:14

[ 4 ] See Num. 25:1-3

[ 5 ] A footnote in the NIV says: "Hebrew Jordan of Jericho; possibly an ancient name for the Jordan River."

[ 6 ] See Deut. 2:26-29

[ 7 ] See ch. 25:2

[ 8 ] Num. 31:16

[ 9 ] See Num. 25:1-3

[ 10 ] Num. 31:8

[ 11 ] The commentary renders this sentence in the Greek