By: Casey Zachary
Numbers is not the most popular member of the Pentateuch. Many read-through-the-Bible journeys have been abandoned somewhere in the book of Numbers. However, one of the more fascinating portions of Scripture is found here. A talking Donkey!
I’m going to offer some cursory comments, framing the passage for you this week, and make some points of application next week. Hope you enjoy.
Historical/ Cultural Background
The story containing Balaam’s oracles takes place toward the end of Israelite’s journey out of captivity in Egypt, when they are across the Jordan River from Jericho and the Promise Land, camping in the plains of Moab. They are poised to enter into Canaan in the prior generation, but they did not possess it because their fear was greater than their confidence in God (Numbers 13-14). The group of Israelite’s Balak is desperate to curse is the following generation, the generation that ultimately enters into the Promise Land. Although Israel is passive in this story, she is active outside of this story of Balak’s scheming against her. The plains of Moab bore witness to a great transition in the corse of Israel’s history, from the leadership of Moses to the leadership of Joshua, from the old generation liberated from Egypt to the new generation that will inherit the Promise Land.
Literary Context
In the broader context of how the story fits into the overall structure Numbers, it is important to note that Balaam’s Oracles are positioned at the conclusion of the third cycle of Israel’s rebellion (the people and leaders in 10:15; the priests and Levites in 16-19; and Moses and the people in 20-25) and presents a remarkable picture of God working on behalf of His people that repeatedly fail to follow Him faithfully. As stated above, the events in Numbers provide an account of the Israelites from Sinai to the bank of the Jordan River, just before they crossed into Canaan. One commentator insists that is it transitional periods in a nation’s development that help construct the character and future of a people and that these times are pivotal. Those who heard this scroll read to them found themselves in such a place.
Many find the location of Balaam’s story curious. It is a bit abrupt, squeezed in between a positive account of Israel prevailing in battle in chapter 21 and Israel failing by way of idolatry and immorality in chapter 25. The narrator builds quite a pace, succinctly describing events until the account breaks through in chapter 22, and the narrative pace slows significantly. Literarily, this heightens the reader’s/ hearer’s senses, that something meaningful is happening in the text. Events in the chapters prior to this story shook the foundations of the the leadership structure in the Israelite camp. Aaron and Miriam died, Moses failed, and Joshua had not yet assumed his role as leader. Here in Balaam’s oracles, Moses, the one who led them out of Egypt and functioned as the spokesman for God, fades to silence and a pagan sorcerer fills his role. In a twist that surely make the audience raise their eyebrows, one of the most intense and optimistic prophetic voices found in the Pentateuch is a foreign seer rather than Moses.
The story in Number 22-24 consists of three parts. The first episode is Balak’s attempt to convince Balaam to travel to Moab in order to curse the Israelites (22:6,17). The third episode entails the various reports of Balak positioning Balaam in different places in order to evoke a curse, however Balaam blesses Israel instead. The beginning and ending are tied together by the second portion of the story, which is the account of Balaam’s donkey. Robert Alter proposes the account of Balaam’s journey with his donkey is a literary tool used here to foreshadow what will come in the story, with the donkey’s three reactions to seeing the angel anticipating Balaam’s three visions to which Balak reacts negatively. Alter also views the donkey representing Balaam and Balaam representing Balak in 22:22-35.
It is in this section where the “Seer sees,” which sets the tone for the remainder of the story. In chapter 24, the narrator adds that when Balaam lifts up his eyes, he sees Israel in her full might (tribe by tribe), and the Spirit of God comes on him to pronounce his third oracle (24:3-9) as well as his last oracle (24:15-24). Both of his oracles in chapter 24 begin (vv. 3-4 and vv15-16) “The oracles of Balaam the son of Beor, the oracle of the man whose eye is opened, the oracle of him who hears the words of God, and knows the knowledge of the Most High, who sees the vision of the Almighty, falling down with his eyes uncovered.” The imagery of “eye being opened” and “falling down…eyes uncovered” point directly back to the scene with Balaam and his donkey. It is clear that the report of Balaam, his donkey, and the angel of the Lord serve to teach Balaam to understand what he already affirms in his initial interaction with Balak’s messengers, namely God’s providence reigns supreme.
One final aspect worth highlighting is the idea of reversal. This is found throughout Scripture, but it is undoubtedly found here as well. As mentioned above, the intention of Balaam was to bless himself by cursing the Israelites, however, God in his Providence reverses this template. He instead uses the actions by characters in this story as the opportunity to bless Israel and bring condemnation upon her enemies. Another reversal observed here is that prior to this story, Israel is demolishing her foes (chapter 21) and then immediately after the story Israel fails and falls into idolatry. In another significant moment after Moses meets with God on Sinai, the Israelites show themselves a colossal failure in making the golden calf. Here as well, the pattern of Israel failing God after he demonstrates His power to them is seen. An additional bit of irony is that the pagan diviner, who is hired to interact with and manipulate God, actually ends up interacting and being manipulated (taught and saved) by a donkey.