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Commentary on Numbers 22 verses 22–35
We have here an account of the opposition God gave to Balaam in his journey towards Moab; probably the princes had gone before, or gone some other way, and Balaam had pointed out where he would meet them, or where they should stay for him, for we read nothing of them in this part of our narrative, only that Balaam, like a person of some quality, was attended with his two men-honour enough, one would think, for such a man, he needed not be beholden to Balak for promotion.
I. Here is God's displeasure against Balaam for undertaking this journey: God's anger was kindled because he went, Num 22:22. Note, 1. The sin of sinners is not to be thought the less provoking to God because he permits it. We must not think that, because God does not by his providence restrain men from sin, therefore he approves of it, or that it is therefore not hateful to him; he suffers sin, and yet is angry at it. 2. Nothing is more displeasing to God than malicious designs against his people; he that touches them touches the apple of his eye.
II. The way God took to let Balaam know his displeasure against him: An angel stood in the way for an adversary. Now God fulfilled his promise to Israel (Exo 23:22), I will be an enemy to thy enemies. The holy angels are adversaries to sin, and perhaps are employed more than we are aware of in preventing it, particularly in opposing those that have any ill designs against God's church and people, for whom Michael our prince stands up, Dan 12:1; Dan 10:21. What a comfort is this to all that wish well to the Israel of God, that he never suffers wicked men to form an attempt against them, without sending his holy angels forth to break the attempt and secure his little ones! When the prophet saw the four horns that scattered Judah, at the same time he saw four carpenters that were to fray those horns, Zac 1:18, etc. When the enemy comes in like a flood the Spirit of the Lord will lift up a standard against him. This angel was an adversary to Balaam, because Balaam counted him his adversary; otherwise those are really our best friends, and we are so to reckon them, that stop our progress in a sinful way. The angel stood with his sword drawn (Num 22:23), a flaming sword, like that in the hands of the cherubim (Gen 3:24), turning every way. Note, The holy angels are at war with those with whom God is angry, for they are the ministers of his justice. Observe,
1.Balaam had notice given him of God's displeasure, by the ass, and this did not startle him. The ass saw the angel, Num 22:23. How vainly did Balaam boast that he was a man whose eyes were open, and that he saw the visions of the Almighty (Num 24:3, Num 24:4), when the ass he rode on saw more than he did, his eyes being blinded with covetousness and ambition and dazzled with the rewards of divination! Note, Many have God against them, and his holy angels, but are not aware of it. The ass knows his owner, sees his danger, but Balaam does not know, does not consider, Isa 1:3. Lord, when thy hand is lifted up, they will not see, Isa 26:11. Let none be puffed up with a conceit of visions and revelations, when even an ass saw an angel; yet let those be ashamed of their own sottishness, worse than that of the beasts that perish, who, when they are told of the sword of God's wrath drawn against them, while they persist in wicked ways, yet will go on: the ass understood the law of self-preservation better than so; for, to save both herself and her senseless rider, (1.) She turned aside out of the way, Num 22:23. Balaam should have taken the hint of this, and considered whether he was not out of the way of his duty; but, instead of this, he beat her into the way again. Thus those who by wilful sin are running headlong into perdition are angry at those that would prevent their ruin. (2.) She had not gone much further before she saw the angel again, and the, to avoid him, ran up to a wall, and crushed her rider's foot, Num 22:24, Num 22:25. How many ill accidents are we liable to in travelling upon the road, from which if we are preserved we must own our obligations to the divine Providence, which by the ministry of angels keeps us in all our ways, lest we dash our foot against a stone; but, if we at any time meet with a disaster, it should put us upon enquiring whether our way be right in the sight of God or no. The crushing of Balaam's foot, though it was the saving of his life, provoked him so much that he smote his ass the second time, so angry are we apt to be at that which, though a present uneasiness, yet is a real kindness. (3.) Upon the next encounter with the angel, the ass fell down under Balaam, Num 22:26, Num 22:27. He ought to have considered that there was certainly something extraordinary in this; for his ass was not restive, nor did she use to serve him thus: but it is common for those whose hearts are fully set in them to do evil to push on violently, and break through all the difficulties which Providence lays in their way to give check to them and to stop them in their career. Balaam the third time smote his ass, though she had now done him the best piece of service that ever she did him, saving him from the sword of the angel, and by her falling down teaching him to do likewise. (4.) When all this would not work upon him, God opened the mouth of the ass, and she spoke to him once and again; and yet neither did this move him: The Lord opened the mouth of the ass, Num 22:28. This was a great miracle, quite above the power of nature, and wrought by the power of the God of nature, who made man's mouth, and taught him to speak, for otherwise (since we learn to speak purely by imitation, and therefore those that are born deaf are consequently dumb) the first man would never have spoken, nor any of his seed. He that made man speak could, when he pleased, make the ass to speak with man's voice, Pe2 2:16. Here Mr. Ainsworth observes that the devil, when he tempted our first parents to sin, employed a subtle serpent, but that God, when he would convince Balaam, employed a silly ass, a creature dull and sottish to a proverb; for Satan corrupts men's minds by the craftiness of those that lie in wait to deceive, but Christ has chosen the foolish things of the world to confound the wise. By a dumb ass God rebukes the madness of the prophet, for he will never want reprovers, but when he pleases can make the stones cry out as witnesses to him, Luk 19:40; Hab 2:11. [1.] The ass complained of Balaam's cruelty (Num 22:28): What have I done unto thee, that thou hast smitten me? Note, The righteous God will not see the meanest and weakest abused; but either they shall be enabled to speak in their own defence or he will some way or other speak for them. If God would not suffer a beast to be wronged, much less a man, a Christian, a child of his own. We cannot open the mouth of the dumb, as God did here, but we may and must open our mouth for the dumb, Pro 31:8; Job 31:13. The ass's complaint was just: What have I done? Note, When we are prompted to smite any with hand or tongue, we should consider what they have done unto us, and what provocation they have given us. We hear it not, but thus the whole creation groans, being burdened, Rom 8:22. It was much that Balaam was not astonished to hear his ass speak, and put to confusion: but some think that it was no new thing to him (being a conjurer) to be thus spoken to by his familiars; others rather think that his brutish head-strong passion so blinded him that he could not observe or consider the strangeness of the thing. Nothing besots men worse than unbridled anger. Balaam in his fury wished he had a sword to kill his ass with, Num 22:29. See his impotency; can he think by his curses to do mischief to Israel that has it not in his power to kill his own ass? This he cannot do, yet he fain would; and what would he get by that, but make himself so much the poorer (as many do), to gratify his passion and revenge? Such was the madness of this false prophet. Here bishop Hall observes, It is ill falling into the hands of those whom the brute-creatures find unmerciful; for a good man regardeth the life of his beast. [2.] The ass reasoned with him, Num 22:30. God enabled not only a dumb creature to speak, but a dull creature to speak to the purpose. Three things she argues with him from: - First, His propriety in her: Am not I thy ass? Note, 1. God has given to man a dominion over the creatures: they are delivered into his hand to be used, and put under his feet to be ruled. 2. Even wicked people have a title to the possessions God gives to them, which they are not to be wronged of. 3. The dominion God has given us over the creatures is a good reason why we should not abuse them. We are their lords, and therefore must not be tyrants. Secondly, Her serviceableness to him: On which thou hast ridden. Note, It is good for us often to consider how useful the inferior creatures are, and have been, to us, that we may be thankful to God, and tender of them. Thirdly, That she was not wont to do so by him, and had never before crushed his foot, nor fallen down under him; he might therefore conclude there was something more than ordinary that made her do so now. Note, 1. The rare occurrence of an offence should moderate our displeasure against an offender. 2. When the creatures depart from their wonted obedience to us, we should enquire the cause within ourselves, and be humbled for our sin.
2.Balaam at length had notice of God's displeasure by the angel, and this did startle him. When God opened his eyes he saw the angel (Num 22:31), and then he himself fell flat upon his face, in reverence of that glorious messenger, and in fear of the sword he saw in his hand. God has many ways of breading and bringing down the hard and unhumbled heart. (1.) The angel reproved him for his outrageousness (Num 22:32, Num 22:33): Wherefore hast thou smitten thy ass? Whether we consider it or no, it is certain that God will call us to account for the abuses done to his creatures. Nay, he shows him how much more reason he had to smite upon his breast, and to condemn himself, than to fly out thus against his ass ("Thy way is perverse before me, and then how canst thou expect to prosper?"), and how much wiser his ass was than himself, and how much beholden he was to her that she turned aside; it was for his safety, and not for her own, for had she gone on he had been slain, and she had been saved alive. Note, When our eyes are opened we shall see what danger we are in in a sinful way, and how much it was for our advantage to be crossed in it, and what fools we were to quarrel with our crosses which helped to save our lives. (2.) Balaam then seemed to relent (Num 22:34): "I have sinned, sinned in undertaking this journey, sinned in pushing on so violently;" but he excused it with this, that he saw not the angel; yet, now that he did see him, he was willing to go back again. That which was displeasing to God was not so much his going as his going with a malicious design against Israel, and a secret hope that notwithstanding the proviso with which his permission was clogged he might prevail to curse them, and so gratify Balak, and get preferment under him. It does not appear that he was sensible of this wickedness of his heart, or willing to own it, but, when he finds he cannot go forward, he will be content (since there is no remedy) to go back. Here is no sign that his heart is turned, but, if his hands are tied, he cannot help it. Thus many leave their sins only because their sins have left them. There seems to be a reformation of the life, but what will this avail if there be no renovation of the heart? (3.) The angel however continued his permission: "Go with the men, Num 22:35. Go, if thou hast a mind to be made a fool of, and to be shamed before Balak, and all the princes of Moab. Go, only the word that I shall speak unto thee, that thou shalt speak, whether thou wilt or no," for this seems not to be a precept, but a prediction of the event, that he should not only not be able to curse Israel, but should be forced to bless them, which would be more for the glory of God and his own confusion than if he had turned back. Thus God gave him fair warning, but he would not take it; he went with the princes of Balak. For the iniquity of Balaam's covetousness God was wroth, and smote him, but he went on frowardly, Isa 57:17.
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SUMMARY
Numbers 22:23 vividly portrays a pivotal moment in the narrative of Balaam, a Mesopotamian prophet summoned to curse Israel. This verse dramatically reveals God's direct, unseen intervention to thwart Balaam's misguided journey, as His angel obstructs the path, visible only to Balaam's donkey. The donkey's instinctive reaction to this divine presence, contrasted with Balaam's violent response, immediately sets the stage for a profound confrontation between human spiritual blindness and divine sovereignty, highlighting God's unwavering protection over His chosen people through unexpected means.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative in Numbers 22:23 is rich with Irony, which stands out as the most prominent literary device. Balaam, a prophet who claims to hear from God, is spiritually blind to the divine presence, while his humble donkey possesses supernatural sight and responds appropriately. This profound reversal of roles serves as a powerful critique of human presumption and highlights that spiritual discernment is a divine gift, not a professional entitlement. There is also an element of Anthropomorphism (or more specifically, Zoomorphism) in the way the donkey's actions are described, implicitly attributing a degree of conscious fear, understanding, and obedience to a divine presence. The Symbolism of the drawn sword is clear and potent: it represents divine judgment, active opposition, and the readiness of God to execute His will against Balaam's intentions. Furthermore, the entire scene functions as Foreshadowing, indicating that Balaam's path is fraught with divine opposition and that his attempts to curse Israel will ultimately be thwarted by God's sovereign will, leading instead to blessings.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 22:23 serves as a powerful testament to God's active involvement in human affairs, demonstrating His unwavering commitment to His covenant promises and His ability to orchestrate events, even through the most unexpected means, to achieve His divine purposes. It underscores the truth that God's will cannot be thwarted by human schemes or even by the misguided intentions of those who claim to speak for Him. The narrative highlights the critical importance of spiritual discernment, warning against the dangers of pursuing personal gain over divine obedience, and reminding us that God can speak and intervene in ways that defy human expectation or logic. This passage ultimately reinforces the sovereignty of God over all creation and His relentless protection of His people.
REFLECTION AND APPLICATION
The dramatic encounter between Balaam, his donkey, and the angel of the LORD offers profound and timeless lessons for contemporary believers. We, much like Balaam, can sometimes become so engrossed in our own plans, ambitions, or perceived paths to success that we become spiritually blind to God's subtle (or even overt) interventions in our lives. This passage challenges us to cultivate a posture of humility and spiritual attentiveness, recognizing that God can use any means—an unexpected obstacle, a seemingly insignificant person, a frustrating delay, or even a sudden change in circumstances—to redirect our steps, warn us of impending danger, or reveal His perfect will. Are we genuinely open to hearing God's voice, even when it comes from an unconventional source, or when it directly contradicts our preconceived notions and desires? Do we allow our frustration, impatience, or ambition to override our spiritual discernment and lead us to react in ways that are contrary to God's leading? This story serves as a poignant reminder that true wisdom and spiritual insight lie not in our own abilities, status, or meticulously crafted plans, but in our willingness to perceive and humbly submit to the sovereign hand of God, even when it means turning aside from our intended way and embracing a path we did not foresee.
Questions for Reflection
FAQ
Who was the "angel of the LORD" that the donkey saw?
Answer: The "angel of the LORD" (Hebrew: mal'akh Yahweh) is a significant and often mysterious figure in the Old Testament. While sometimes referring to a created angelic being, in many instances, particularly when the angel speaks with divine authority, receives worship, or is implicitly identified with God Himself, scholars interpret it as a theophany—a visible manifestation of God. Many Christian theologians specifically identify these appearances as Christophanies, pre-incarnate appearances of Jesus Christ. In the context of Numbers 22, the angel's direct opposition to Balaam, the drawn sword symbolizing divine judgment, and the subsequent divine speech through the donkey strongly suggest a direct manifestation of God's presence and will. This divine messenger is not merely delivering a message but actively intervening in the course of events, demonstrating God's absolute sovereignty and His determination to protect His people, as Psalm 115:3 declares, "Our God is in the heavens; he does all that he pleases."
Why did God choose to use a donkey to speak to Balaam?
Answer: God's choice to use a humble donkey to speak to Balaam is rich with theological significance and profound irony. Firstly, it powerfully highlights God's absolute sovereignty and His ability to use any means, no matter how seemingly insignificant, common, or unconventional, to accomplish His divine purposes. As Psalm 115:3 states, "Our God is in the heavens; he does all that he pleases." Secondly, it serves as a profound act of humiliation for Balaam, a renowned prophet and diviner who prided himself on his spiritual insight. That a prophet, supposedly in tune with the divine, should be rebuked and instructed by his own animal underscores his spiritual blindness and serves as God's sharp critique of his compromised motives. It demonstrates that true spiritual insight is a gift from God, not a human attainment or professional prerogative. Thirdly, it emphasizes God's persistent grace and patience; instead of immediately destroying Balaam for his disobedience and greed, God uses this extraordinary, unforgettable intervention to give him multiple, undeniable opportunities to recognize his error and turn from his wayward path. The speaking donkey is a dramatic, undeniable sign designed to break through Balaam's spiritual dullness and force him to confront the reality of God's active opposition.
CHRIST-CENTERED FULFILLMENT
The strange and compelling narrative of Balaam and his donkey, far from being a mere historical oddity, finds profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. Just as the "angel of the LORD" (often understood as a pre-incarnate Christ) stood in the way to prevent a curse from falling upon Israel, Jesus Christ ultimately became the one who stood in the way of the curse of sin and death for all humanity. Balaam sought to curse Israel for personal gain, but God sovereignly turned his intended curses into powerful blessings (Numbers 23:8; Numbers 24:9). This miraculous reversal powerfully foreshadows Christ, who, by taking on the curse of the law for us on the cross (Galatians 3:13), transformed the ultimate curse of sin into the ultimate blessing of salvation, forgiveness, and eternal life for all who believe. Furthermore, the spiritual blindness of Balaam, a prophet, starkly contrasted with the donkey's supernatural sight, points directly to Jesus as the true light who exposes spiritual darkness (John 1:5) and grants genuine sight to the spiritually blind (John 9:39). He is the ultimate Prophet, whose words are not merely what God puts in His mouth, but are God's very own words, for He is the Word made flesh, dwelling among us (John 1:14). Finally, just as the humble donkey was used by God as an instrument of divine revelation and intervention, Christ Himself entered Jerusalem humbly on a donkey, fulfilling ancient prophecy and demonstrating His humble, yet sovereign, kingship (Matthew 21:1-7), ultimately leading to His sacrificial death that secured eternal blessing and redemption for all who place their faith in Him.