two talking donkeys?!

The bulk of today's lesson was on the famous story of Balak, Balaam, and Balaam's talking donkey in Numbers 22:1-31.

The action gets underway as Balak, the king of Moab, grows fearful from the apparent threat presented by Israel's numbers, proximity, and recent military success [when attacked] (22:1-3). Balak sends ambassadors to Midian to establish an alliance (22:4, 7). And then he approaches Balaam, hoping that the diviner will curse Israel and make survival more likely (22:5-7).

Balak had a handful of (better) options, including friendship with Israel. Instead, he tries to attack. The chief irony of his efforts is that Israel was not allowed to initiate an attack on Moab. And so, despite all of the machinations, a much easier solution was there for free. Moreover, Balak's plans parallel a strategy regularly embraced by Israel and Judah later: depending on government, military strength, and foreign policy intrigue to save itself (what the Bible labels "idolatry")-- instead of repentance.

The communications between Balaam, God, and Balak's emissaries (22:8-14)-- both what's said and what's omitted-- are interesting for a number of reasons. On the surface, Balaam turns them down. But the effect is to leave the door open for further negotiations. As such, Balak counters with a stronger offer (22:15-17).

Balaam's initial reply (22:18) again leaves the door open-- and his apparent need to "pray about it some more" (22:19) belies his intent. God's will had already been revealed. To pray in this context-- when God's will was already known-- was about delay and a desire to disobey, not piety. So too with us: more prayer (or more thought or forming a committee to contemplate things) can be an excuse, when we already know what to do.

Paraphrasing 22:20-22, God says "fine, go ahead", but remains angry with Balaam, and then confronts him along his now-famous donkey-assisted journey (22:23-31). The action and dialogue of the journey's crisis are beautiful and memorable.

A few thoughts:
-It's ironic that the donkey could see what the internationally famous seer/prophet could not.
-Balaam's brutal treatment of a faithful animal, with whom he would have been familiar and presumably fond, is a sign of bad character.
-Donkeys are known for being stubborn, but here, it's Balaam who is stubborn. In a word, the story depicts two talking donkeys!
-People question a talking donkey, but if God can pull off Genesis 1:1, then this is child's play.
-The God-empowered donkey doesn't just talk, he asks great questions!
-Balaam had the privilege of talking with God; now he is reduced to talking with a donkey.
-Balaam's answer in verse 29 reveals too much concern about what others think. Combining his people-pleasing with his greed (II Pet 2:15; Jude 11), you have a recipe for trouble.

Finally, the life application with which I closed: What are the donkeys in your life? And when are you a donkey for others?