Numbers 23: Balaam's First and Second Oracles
Numbers 24: Balaam's Third and Fourth Oracles
Much of the Hebrew Scriptures is written in either third person omniscient or third person limited point of view. Though the narrative focuses on one group, the Israelites, the author also reveals the thoughts and actions of non-Israelite characters, such as the Egyptians. Kings are an especially popular type of character to which thoughts and emotions are ascribed. This is third person omniscent. When the narrative concerns only God and his people, we may refer to the narrative as third person limited, because the narrative is limited to these people. This is a frequently used narrative point of view.
The story of Balak and Balaam is unlike anything written up until this point. It entirely focuses on Balak and Balam, the Moabite king and one of his men (perhaps a priest) that can bestow blessings and curses. The narrative is written in a third person limited point of view that takes us away from the Israelites. However, the author's intention seems to be to glorify Israel from an outsider's perspective. So while this story takes place entirely separate from the goings on of Israel, it still can be used to support the idea of their, er, "manifest destiny" promised by the divine covenant.
P.S. Easy way to remember Balak and Balaam: Balak is the leader whose name sounds like Barack, the other leader. Let me clarify this. Neither are Muslims. Balaam, on the other hand, does not sound like Barack, so he is not the leader.
Balak Summons Balaam to Curse Israel: Numbers 22.1-21
Balak, son of Zippor and king of the Moabites, sees what Israel has done to the Amorites and is overcome with fear. This fear, for the biblical author, is self-serving, presenting Israel in its best, most fearsome light. Balak sends the elders of Midian to summon Balaam to curse the Israelites, "for I know that whomever you bless is blessed, and whomever you curse is cursed" (Num. 22.6; this is also a role that God fulfills).
Balaam says he will confer with the Lord. This might seem a bit strange to a modern audience, but this is a polytheistic society. As a sort of prophet with the ability to bless and curse, Balaam would be able to confer with any number of deities. But because the author is trying to illustrate the Lord's power over these other gods, Balaam is shown only conferring with him. Though Balaam is not an Israelite, he is an intermediary, and God speaks to him.
The God of Israel comes to Balaam and tells him not to return to Balak with the elders of Midian, because the Israelites are a blessed people. The elders return to Balak, only to find themselves back with Balaam with an offer of great honor. Balaam declines, saying he would not curse the Israelites for Balak's house and his riches.
But in the night, God tells Balaam he may return with the elders.
Balaam, the Donkey, and the Angel: Numbers 22.22-40
So it's a bit confusing when the next verse after Balaam leaves is, "God's anger was kindled because he was going." Didn't God just allow it? What we have here is a glimpse into the author's writing process. The biblical authors and editors did not mind inconsistencies, as long as a story was told. Inconsistencies or contradictions could always be explained away. For example:
God's allowing Balaam to leave in verse 20 is repeated in verse 35. So really what the narrative does is give us a short version of the story, then a long version.What follows, then, consitutes the long version of Balaam's permission. It is a rather humorous account, complete with a talking donkey.
Balaam is confronted by the angel of the Lord three times. Or more accurately, Balaam's donkey is confronted - Balaam cannot see the angel and strikes his donkey each time for its misbehavior. During the third encounter, the donkey finds himself in a tight spot facing down the angel of the Lord, and decides to lie down. Balaam strikes his donkey with a staff, to which the donkey magically responds something like, "What the hell, man?" In fact, it was the Lord that gave the donkey speech. In any case, though, Balaam does not seem too astonished by his talking donkey (perhaps it is difficult to surprise prophets) and carries out a conversation with a donkey that appears to possess superior skills in logic. Why, after all, would the donkey act so strangely if he did not have a good reason?
God opens Balaam's eyes, and Balaam immediately falls on his face. The angel of the Lord rebukes Balaam and informs him that his donkey saved him from death. Balaam admits he has sins and asks to return home. But the angel allows him to go with the elders of Midian.
Whose God is more powerful now?
When Balak sees Balaam, Balaam says, "I have come to you now, but do I have power to say just anything? The word God puts in my mouth, that is what I must say" (Num. 22.38). And indeed, Balaam serves the Lord's purpose from that point forward.
Balaam's First Oracle: Numbers 22.41-23.12
Balak takes Balaam to Bamoth-baal, where he can see part of Israel and curse them. Balaam tells Balak to make seven altars and prepare seven bulls and seven rams, one of each on each altar. Balaam tells Balak to stay with the offerings and wanders off to with God. Balaam returns with an oracle that blesses Israel.
Oops.
Balaam's Second Oracle: Numbers 23.13-26
Balak takes Balaam to the field of Zophim, where he can see part of Israel and curse them. Balaam tells Balak to make seven altars and prepare seven bulls and seven rams, one of each on each altar. Balaam tells Balak to stay with the offerings and wanders off to with God. Balaam returns with an oracle that blesses Israel.
Oops.
Balak tells Balaam something like, "Alright, don't curse or bless them." But Balaam responds that he must speak as the Lord tells him.
Balaam's Third Oracle: Numbers 23.27-24.14
Balak takes Balaam to Peor, where he can see part of Israel and curse them. Balaam tells Balak to make seven altars and prepare seven bulls and seven rams, one of each on each altar.
This time Balaam does not wander off. He sees that the Lord wishes Israel to be blessed, so he sets his face toward the wilderness, where he sees Israel camping tribe by tribe. This must have been a fantastic sight, all the Israelites camped together in the wilderness. Then the spirit of God comes upon Balaam and he utters an oracle that blesses Israel.
Oops.
Just think - Balaam is not even an Israelite. And yet he is the perfect vessel to convey God's message that his people will be protected. Balak lashes out against Balaam, but Balaam responds that he can only recite the words of the Lord (who is not even his god!)
Before he leaves, Blaam utters one final oracle concerning the fate of the Moabites.
Balaam's Fourth Oracle: Numbers 24.15-25
The fourth oracle foretells the destruction of the Moabites, Amalekites, and Kenites in violent but compelling poetry. I have not done justice to the poetry of these oracles, and recommend you check them out on your own time.
So What?
So what indeed. The section was quite comical - the talking donkey, Balaam's failure to curse the Israelites and Balak's growing frustration. This is a very folkloric tale with its focus on the human condition and its prophetic poems woven throughout. If you have time to read it on your own, I would highly recommend checking it out.
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