The Threefold Activity of Balaam In Moab (22:41-24:13).
In what follows we now have a triad of attempts by Balak to curse Israel which all follow the same pattern. These are sandwiched between Balaam going with Balak (Numbers 22:41) and Balaam being bidden to return home (Numbers 24:12-13). This parallels the triad of encounters with the Angel of Yahweh in the first passage. The reader is intended to see Balaam's activity in terms of the noble ass, just as Israel were to be seen metaphorically as like a lion or a lioness (Numbers 23:24; Numbers 24:9) and Yahweh as a large horned wild-ox (Numbers 23:22; Numbers 24:8).
This comes out in that there are significant parallels and contrasts with the first account. Here Balak is seen as driving on a reluctant Balaam in the same way as Balaam drove on his reluctant ass. As the noble ass was really controlled, not by his rider but by the angel of Yahweh, so was Balaam to be seen as really controlled, not by Balak, but by Yahweh. Furthermore this happened because Balaam could see what Balak could not see, just as the noble ass could see what Balaam could not see. So Balaam has now replaced the ass as the ‘instrument' of Yahweh. And as Balaam was angry with his ass three times, so Balak was angry with Balaam three times. As God finally spoke through the ass, so finally did the Spirit of Yahweh come on Balaam (Numbers 24:2) who was now ‘the man whose eyes are open' (Numbers 24:3; Numbers 24:15), and speak through him. This does not represent Balaam as ‘an ass' in any derogatory sense, it depicts him as an unwilling instrument of Yahweh, as the noble ass was, but whose eyes were now open as they had not been previously. Thus the incident of the ass illuminates all that follows. Balaam was seen to be as much in subjection to Yahweh as his ass had been to him.
Analysis.
a Balaam goes with Balak (Numbers 22:41)
b Balaam builds seven altars and offers sacrifices (Numbers 23:1-3)
c Yahweh speaks to Balaam and he prophesies favourably to Israel num (23:4-10)
d Balak is angry and asks him to try again (Numbers 23:11-13).
b Seven more altars and seven more sacrifices (Numbers 23:14-15).
c Yahweh speaks to Balaam and he again prophesies favourably (Numbers 23:16-24)
d Balak requests that Balaam ceases either blessing or cursing and asks that he try again (Numbers 23:25-26).
b Seven more altars and seven more sacrifices (Numbers 23:27-30)
c Balaam blesses Israel (Numbers 24:1-9).
d Balak is angry with Balaam (Numbers 24:10-11).
a Balaam castigates Balak (Numbers 24:12-13)
Balaam Accompanies Balak To Have A Look At The Target (Numbers 22:41).
Balaam having arrived Balak's first action was to take him to see the people he was being called on to target. Next day Balak took Balaam to see the people whom he was called on to curse. They went up to ‘the high places of Baal' (Bamoth Baal). This was probably the name of a nearby convenient height, but may also signify that it was a place where Baal was worshipped, and therefore seen as a sacred mount. And from there they were able to see the nearest section of the base camp of Israel (although some may still have been absent fighting against Gilead and Bashan).
Note the gradual increasing of the degree in which Balaam could ‘look on' Israel. First the ‘utmost part' (compare Numbers 23:13), then from Peor all Israel, ‘Israel dwelling according to their tribes' (Numbers 24:2)
Also note once again the phrase ‘in the morning' (compare Numbers 22:13; Numbers 22:21).
Chapter 23 Two Attempts To Influence Yahweh That Fail.
The First Attempt To Influence Yahweh (Numbers 23:1-12).
‘And Balaam said to Balak, “Build me here seven altars, and prepare me here seven ox bulls and seven rams.” '
Balaam set about the task he had been given willingly enough. He called on Balak to build seven altars and prepare for sacrifice on them seven ox bulls and seven rams. The sevenfoldness was intended to appeal to the gods. All nations saw ‘seven' as a divine number. The offerings were intended to please Balaam's ‘contacts', including, from his point of view, Yahweh, Who could possibly be persuaded by them to change His mind. This was seemingly Balaam's usual method, and it usually ‘worked'.
Up to this point Balaam had only ever dealt with the lower spirit world. In those circumstances he was usually able to work it so that he got back a message whereby those whom he sought to contact fell in line with his desires. But he had never had to deal with the true God before.
This pattern of sacrifices is paralleled elsewhere. A Babylonian tablet declares, ‘At dawn in the presence of Ea, Shamash and Marduk (Babylonian deities) you must set up seven altars --- and pour out the blood of seven sheep'. In that case too the diviner would then proceed to contact his ‘gods', having persuaded them to help him.
‘And Balak did as Balaam had said, and Balak and Balaam offered on every altar an ox bull and a ram.'
Balak did what Balaam requested and between them they offered an ox bull and a ram on each altar. These were whole burnt offerings (Numbers 23:3), ‘that which goes up'. The whole went up to the heavens.
‘And Balaam said to Balak, “Stand by your whole burnt offering, and I will go. Perhaps Yahweh will come to meet me. And whatever he shows me I will tell you.” And he went to a bare height.'
Balaam then told Balak to stand by his whole burnt offering, as an indication that he was identifying himself with it, and letting the spirit world know that these magnificent offerings came from Balak who now sought their assistance. Then possibly he might get a favourable response. At this stage it would seem that Balaam still thought that he might get a changed response from Yahweh. He had never met Yahweh's like before.
‘And God met Balaam, and he said to him, “I have prepared the seven altars, and I have offered up an ox bull and a ram on every altar.”
Note the change again to ‘God'. It was important that Balaam was faced up with the fact that he was not here dealing with a local deity, but with the only true God.
“And God met with him.” Balaam was seeking some sort of ‘contact. He obtained more than he had expected, for God Himself came to him. So to God he explained that he had followed out his usual procedure. He had prepared seven altars and offered seven twofold offerings. Normally this would result in his ‘control' coming back to him with a positive response. But this time he was dealing with something outside his experience. He was dealing with Yahweh, the true God. His enchantments were not working to pattern (see Numbers 24:1).
‘And Yahweh put a word in Balaam's mouth, and said, “Return to Balak, and thus you shall say.”
The result was that he received from Yahweh the message that he was to pass on. Note that it was Yahweh who ‘put the word in his mouth'. The message was reliable.
‘And he returned to him, and, lo, he was standing by his whole burnt offering, he, and all the chieftains of Moab.'
So Balaam returned to where Balak and his chieftains were expectantly waiting, the latter confident that this would solve the problem of Israel once and for all. For who could stand against the enchantments of Balaam, the son of Beor? He was not aware of the experiences that Balaam had been through.
So Balaam then delivered his message, probably in a trance-like state (Numbers 24:3-4; Numbers 24:15-17), for we note from Numbers 24:1 that Balaam was said to be ‘using enchantments'. Note the word used of Balaam's prophetic words (‘parable, saying'), a word never used of the prophets' full scale prophecies (although used of illustrations used by them). A ‘parable' (mashal) was a proverb, saying, parable, similitude, and in this case an oracle or incantation expressed metaphorically.
Numbers 23:7-10 (7a-10)
‘And he took up his incantation (parable),
Note again the chiastic arrangement, expressing parallel thoughts.
Numbers 23:7-10 (7b-10)
a “From Aram has Balak brought me,
a The king of Moab from the mountains of the East.
b Come, curse me Jacob,
b And come, defy Israel.
c How shall I curse, whom God has not cursed?
c And how shall I defy, whom Yahweh has not defied?
d For from the top of the rocks I see him,
d And from the hills I behold him.
c Lo, it is a people who dwell alone,
c And shall not be reckoned among the nations.
b Who can count the dust of Jacob,
b Or number the fourth part of Israel?
a Let me die the death of the righteous,
a And let my last end be like his!” '
Still under the final ‘control' of Yahweh Balaam uttered his incantation, and tried to work his enchantments, but the words he spoke were not what anyone expected..
“From Aram has Balak brought me, the king of Moab from the mountains of the East. Come, curse me Jacob, and come, defy Israel. How shall I curse, whom God has not cursed? And how shall I defy, whom Yahweh has not defied?”
Note the parallels. Balak had brought him from Aram (from Syria), the king of Moab had brought him from the mountains of the East. His reference to ‘the mountains of the east' was probably supposed to impress. He had contact with the gods of the east! Thus was he declaring in his trance-like state the source of the request to these higher powers. Balak was speaking through one with powerful contacts among the gods. Then he added what the request was. That Jacob be cursed, that Israel be defied. He wanted Yahweh to turn against His own people. Up to this point Balak would have been delighted with what he heard. He was soon to be disillusioned.
For, still caught up in his trance, Balaam then cried, ‘How shall I curse, whom God has not cursed? And how shall I defy, whom Yahweh has not defied?' This may have been the response of his own spirit control. In spite of his willingness to please Balak he found himself unable to curse or defy them. God had expressed His unwillingness, Yahweh had refused. And He alone could have ensured the curse on them. Thus Balaam recognised that it was impossible for him or his ‘control' to alter the situation.
He then pointed out in his trance three things about Israel as given in the word of Yahweh. Looking down from the high point on which they were, from ‘the heights of Baal', the place where ‘gods' were met with, he first declared that Israel were set apart, a people who dwelt apart, a people not numbered among the nations. They were different and unique. This situation was similar to that described in Exodus 19:5-6 where Israel were declared to be a ‘holy' people, God's own treasured possession, a kingdom of priests. They were thus to be seen as unique compared with all other nations. Compare Genesis 15:13-16. They were a chosen nation destined for a chosen land. See Deuteronomy 7:6.
Secondly he pointed out that their numbers were as ‘the dust', and that even one fourth of them would not be countable. They were thus innumerable. (This may have had in mind the part of the Israelite camp that he could see clearly, those on the south side who would be one fourth of the whole). This expressed the fulfilment of the promises made to the Patriarch that their descendants would be as the dust of the earth, and innumerable like the sands (Genesis 13:16; Genesis 22:17; Genesis 28:14). Such multiplication of numbers would be seen by all as an indication of their being greatly blessed.
And finally he pointed out that they were ‘righteous', a nation in covenant with Yahweh who were being obedient to Him (see Deuteronomy 6:25). Indeed they were so greatly blessed that he wished his end could be like theirs, following a long and prosperous life, and that he could die with the privileges that they enjoyed. For they were chosen and unique. (There is a twist to this wish. The reader is aware that he will soon be dead at the hands of these very people (Numbers 31:8)).
‘And Balak said to Balaam, “What have you done to me? I took you to curse my enemies, and, behold, you have blessed them altogether.” '
This was not at all what Balak had wanted to hear. He could not believe his ears, and turning to Balaam he asked him if he realised what he had done to him. He had wanted his enemies cursed, and instead Balaam had counted them as blessed. This was not what he was being paid for.
‘And he answered and said, “Must I not take heed to speak what Yahweh puts in my mouth?” '
Balaam's reply was simple. He did not control the words that came through his mouth. He could only speak the words that he was ‘given' and which Yahweh put in his mouth through his control (or possibly in this unusual case directly). He had done his best by the arrangement of the offerings in his usual manner, but these had seemingly not swayed Yahweh.