Numbers 22 Study Notes

22:13-21 The attempt at procuring Balaam’s service by a second, higher-ranking group of emissaries from Balak was met with a cautious response. The words used in v. 18 indicate that Balaam would become God’s spokesman. The terminology of divine speech has now come full circle from Moses to Balaam; Balaam should only “do” (Hb ‘asah) what God “speaks” (Hb davar, v. 20). These terms are used together throughout the book of Numbers in the context of the faithful following of the Lord’s commands in the sequence of God speaking and Moses (or others) doing just what the Lord commanded.

22:18 Balaam’s reference to the Lord my God represents his claim to be a spokesman for Yahweh. The words echo the reality that he had indeed had an encounter with the God of Israel, through which the true God had confronted and revealed himself to the pagan diviner. But his words do not indicate he was a true worshiper of Yahweh.

22:22 The angel of the Lord challenged the commitment of the prophet-diviner to fulfill the task that God had for him. That God would become angry and engage one of his servants on a journey directed by him is consistent with the challenges presented to Jacob when he was traveling back to Canaan (Gn 32:22-32). This also reminds us of Moses when he was headed to Egypt to challenge the pharaoh (Ex 4:24-26). In both cases these men were reminded that a holy God was in control of the situation, and they were to be faithful in completing their assigned tasks.

22:23-27 The words when the donkey saw the angel of the Lord are filled with irony, especially when used three times in this context. This renowned “seer of the gods” could not see what his lowly donkey saw. Furthermore, this donkey was a female, placing the animal in an even lower status when compared to the relative value and usefulness of male donkeys. Balaam beat her into submission, though she was ultimately more submissive to God than was the one whom God was sending to pronounce blessing upon Israel.

22:28-30 Tales of talking animals were common in ancient literature, and were considered fables that often contained warning, irony, or satire. There are two general interpretations of this event. (1) God literally gave the donkey the power of speech (the Lord opened the donkey’s mouth), or (2) the donkey’s normal braying was heightened to such a degree that it was perceived and interpreted by Balaam in a human manner. R. K. Harrison has suggested, “As the donkey brayed, she conveyed a message of anger and resentment that the seer understood in his mind in a verbal form.” Gordon Wenham asks, “If men were able to utter God’s words, why should not the same be true of animals?”

22:31-35 Dennis Olson suggests that “the life of a prophet is like riding a donkey. Balaam’s own personal ability to steer the course of history and see what lies ahead is minimal, less than the animal on which he rides. Lest Balaam have any thought he can make an end run around God, the angel teaches Balaam that he must lay down his own initiative in cursing or blessing Israel and allow God to use him as God sees fit.”

22:36-38 Balaam’s repetition of the words of divine instruction—I must speak only the message God puts in my mouth (cp. vv. 20,35)—shows that what is about to come from him is divine revelation. Balaam’s ability to influence the coming events was less than that of his donkey.

22:39-40 Kiriath-huzoth, the “city of plazas” as the name translates, may have been a central market area for the city of Ar in Moab, based on the suggestions of A. Biran, excavator of Tel Dan in northern Israel. Such buildings near the market plaza outside the gates of cities apparently served as offices for the oversight of commercial activity.

22:41 Balaam’s sacrificial activity began at Bamoth-baal (“the high places of Baal”), a cultic center for the worship of the Semitic deity Baal, the champion of creation in the mythology of Ugarit.