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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.
Now what was the guilt which Balaam incurred, but that he spoke one thing, and designed another? For God requires a clean vessel, not one defiled by uncleanness and pollution. Balaam therefore was tried, not approved, for he was full of deceit and treachery. Again, when he first enquired whether he should go to that vain people, and was forbidden, he excused himself: afterwards, when more honourable messages were sent, he who ought to have refused consent, seduced by ampler promises and more abundant gifts, was led again to enquire of God, as if many gifts could influence the mind of God.
Answer was made to him as to a covetous man, not as to one who sought the truths that so he might rather be deceived than rightly informed. He set out, an Angel met him in a narrow place, and shewed himself to the ass, but not to the diviner. To the former he revealed himself, the latter he crushed; yet, that he might at length be recognized by him, he opened his eyes also. He saw, but even yet he did not believe the manifest oracle, and though his very eyes ought to have convinced him, he answered confusedly and doubtingly.
The spirit which is carried out of itself to pride is made to remember the condition to which it is subject, owing to the ills of the flesh which it bears. This was rightly indicated though Balaam (if only he had been willing to follow obediently the voice of God!) in that his journey was retarded. For we see Balaam on the way to attain his purpose, but the beast under him thwarts his intention. The ass, stopped by a command, perceives an angel not seen by the mind of the man. For commonly the flesh, retarded by affliction, manifests to the mind the God whom the mind itself did not see, though it dominates the flesh, owing to the scourgings it receives.
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SUMMARY
Numbers 22:25 captures the second, more intense confrontation in a series of divine interventions designed to halt Balaam, a Mesopotamian diviner, from cursing Israel. In this critical moment, Balaam's donkey, supernaturally endowed with sight, perceives the "angel of the LORD" blocking their path in a narrow passage. Reacting out of self-preservation and divine compulsion, the donkey presses forcefully against a wall, crushing Balaam's foot. This painful incident starkly highlights Balaam's profound spiritual blindness and stubbornness, as he responds with violence rather than recognizing the extraordinary nature of his animal's behavior, setting the stage for the donkey's miraculous speech and God's ultimate revelation.
CONTEXT
Literary Context: Numbers 22:25 is a pivotal moment within the larger narrative of Balaam, which spans Numbers 22 through Numbers 24, forming a distinct and crucial episode in Israel's wilderness journey. The immediate preceding verses, Numbers 22:22-24, detail God's anger at Balaam's eager departure with the Moabite envoys, despite an initial divine prohibition. The "angel of the LORD" first appears in Numbers 22:22 to obstruct Balaam's way. The donkey's initial swerving into a field (Numbers 22:23) and Balaam's subsequent beating of the animal establish a pattern of escalating divine intervention and human obtuseness. This verse intensifies the conflict, leading directly to the angel's third, inescapable stand (Numbers 22:26) and the donkey's miraculous speech in Numbers 22:28. The repeated divine obstruction underscores the gravity of Balaam's mercenary mission and God's unwavering, sovereign protection of His covenant people.
Historical & Cultural Context: The narrative unfolds as the Israelites are encamped on the plains of Moab, positioned to enter the promised land, following their recent victories over the Amorites and Og, king of Bashan, as recounted in Numbers 21. Balak, the king of Moab, is deeply fearful of the vast Israelite multitude, recalling their recent military successes (Numbers 21:21-35). In the ancient Near East, it was a widespread practice for nations to employ seers, diviners, or prophets to invoke curses upon their enemies or blessings upon their armies, believing that such pronouncements held tangible, supernatural power. Balaam, hailing from Pethor in Mesopotamia, was renowned for his prophetic and divinatory abilities, a reputation acknowledged by Balak in Numbers 22:6. The cultural expectation was that a prophet could be hired to manipulate divine favor. However, the God of Israel powerfully demonstrates His absolute sovereignty over all such practices, turning Balaam's intended curses into blessings, as vividly portrayed in Numbers 23 and Numbers 24.
Key Themes: This verse profoundly contributes to several overarching themes evident throughout the book of Numbers and the Pentateuch. It powerfully illustrates Divine Sovereignty and Protection, showcasing God's active, direct, and often unconventional intervention to safeguard His covenant people, Israel, against external threats. The striking contrast between the donkey's supernatural sight and Balaam's repeated inability to perceive the angel highlights the crucial theme of Spiritual Blindness versus Divine Revelation. Balaam, a prophet by profession, is ironically blind to God's clear warning, while his humble beast perceives the divine reality. This narrative foreshadows the profound danger of pursuing one's own desires, particularly greed (as later emphasized in 2 Peter 2:15-16 and Jude 1:11), over God's explicit will. Furthermore, the escalating sequence of divine obstructions underscores God's Patience and Persistent Warning, as He provides multiple opportunities for Balaam to heed His instruction before finally enabling the donkey to speak, demonstrating His desire for repentance even in the face of stubborn resistance.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 22:25 masterfully employs several literary devices to convey its profound theological message. Irony is central to the passage, as Balaam, a renowned prophet whose profession involves perceiving divine will, is spiritually blind to the divine messenger standing directly before him, while his humble donkey possesses supernatural sight. This dramatic contrast underscores the theme of spiritual discernment and the danger of human stubbornness and greed. The repeated actions of the donkey and Balaam's escalating violence also serve as a form of Foreshadowing, hinting at the inevitable, direct confrontation between Balaam's rebellious will and God's sovereign plan to protect Israel. The angel's strategic placement in increasingly restrictive paths—first in an open field, then a narrow path, and finally an inescapable spot—is a powerful form of Symbolism, representing God's progressively intensified warnings and the tightening grip of His divine will around Balaam's disobedient journey. Furthermore, the donkey's actions, while divinely enabled, are described with a sense of deliberate choice and even distress, bordering on Anthropomorphism, preparing the reader for the ultimate anthropomorphic act of the donkey speaking in a later verse.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 22:25 is a powerful testament to God's active and intimate involvement in human affairs, particularly His unwavering commitment to protect His covenant people, Israel. It highlights that God is not limited to conventional means but can use any instrument, even a seemingly insignificant animal, to achieve His purposes and convey His warnings. Balaam's profound spiritual blindness in the face of such clear divine intervention serves as a timeless warning against the dangers of greed, self-will, and a hardened heart, which can obscure one's perception of God's truth and lead to disastrous choices. The narrative underscores that God is patient, offering multiple opportunities for repentance and redirection, but also persistent in His pursuit of His sovereign will, even when it requires extraordinary measures to break through human stubbornness. This divine protection extends beyond physical threats to spiritual dangers, as Balaam's later counsel to Balak would lead Israel into idolatry and immorality, revealing the deeper spiritual battle at play and God's comprehensive care for His people.
REFLECTION AND APPLICATION
The dramatic scene in Numbers 22:25 offers profound and timeless lessons for contemporary believers. It challenges us to critically examine our own spiritual discernment: are we, like Balaam, so intent on our own predetermined paths, personal desires, or worldly ambitions that we become blind to God's clear warnings or subtle interventions in our lives? God often speaks through unexpected circumstances, inconvenient obstacles, frustrating delays, or even the voices of those we might dismiss as insignificant. This verse reminds us that true wisdom and spiritual insight lie not solely in intellectual prowess, spiritual gifting, or even prophetic office, but fundamentally in a humble and open heart that is attuned to God's voice, regardless of the messenger or the method. When faced with repeated frustrations, unusual difficulties, or inexplicable setbacks, our first response should not be anger, blame, or stubborn persistence, but rather a prayerful inquiry: "Lord, is there something you are trying to show me? Is my path misaligned with Your will?" God's persistent patience with Balaam, despite his profound stubbornness, also speaks powerfully to His persistent love and unwavering desire for us to walk in His perfect will, even when we resist His gentle, or not-so-gentle, nudges.
Questions for Reflection
FAQ
Why did the angel appear only to the donkey first, and not to Balaam?
Answer: The narrative deliberately emphasizes Balaam's spiritual blindness, which was deeply rooted in his greed and self-will (as later highlighted in 2 Peter 2:15). God's purpose was not merely to stop Balaam physically, but to expose his spiritual condition and profoundly humble him. By revealing the angel first to the donkey, God powerfully demonstrates His absolute sovereignty over all creation and highlights the stinging irony that a humble beast possessed greater spiritual perception than a renowned prophet. This escalating series of events, culminating in the donkey's miraculous speech (Numbers 22:28), was meticulously designed to break through Balaam's stubbornness and force him to acknowledge the undeniable divine intervention, thereby preparing him to speak only God's words, not his own.
Was Balaam truly a prophet of God, or merely a pagan diviner?
Answer: The biblical text presents Balaam as a complex and ambiguous figure. He clearly possessed a genuine ability to hear from God, as evidenced by God's direct communication with him in Numbers 22:9-12 and his subsequent oracles that consistently bless Israel (Numbers 23-24). However, his heart was not fully devoted to God's will; he was undeniably motivated by the prospect of financial gain, as seen in his eagerness to go with Balak's envoys despite initial divine prohibition. Later New Testament passages strongly condemn his "error" and "way" (2 Peter 2:15-16; Jude 1:11), and the "doctrine of Balaam" refers to leading God's people into idolatry and immorality for personal gain (Revelation 2:14). Thus, he was a prophet who possessed a divine gift but tragically corrupted it with a mercenary spirit and a divided heart.
What is the significance of Balaam's foot being crushed?
Answer: The crushing of Balaam's foot is both a symbolic and practical consequence of his spiritual blindness and stubbornness. Practically, it inflicts acute physical pain and inconvenience, serving as a direct, tangible warning from God designed to immediately get Balaam's attention and force him to stop. Symbolically, the foot is often associated with one's walk, path, or journey. Balaam's "way" was explicitly declared "perverse before me" by the angel (Numbers 22:32), and the crushing of his foot literally impedes his progress on that perverse path. It represents God's active, painful intervention to halt a journey that was directly contrary to His divine will, even if Balaam remained stubbornly unaware of the divine hand behind the obstruction.
CHRIST-CENTERED FULFILLMENT
The narrative of Balaam and his donkey, particularly the divine intervention described in Numbers 22:25, finds profound Christ-centered fulfillment in several significant ways. The "angel of the LORD" who stands in Balaam's path is often understood by scholars as a pre-incarnate appearance of Jesus Christ, the divine Son of God. This figure, who possesses inherent divine authority and presence, actively intervenes to protect God's covenant people, Israel, foreshadowing Christ's ultimate role as the Good Shepherd who lays down His life for His sheep (John 10:11) and the ever-present Guardian of His church. Balaam's spiritual blindness, starkly contrasted with the donkey's supernatural sight, powerfully illustrates humanity's fallen condition and our desperate need for divine revelation and spiritual sight. Just as the donkey's eyes were opened to perceive the unseen divine reality, Christ came to open the eyes of the blind, both physically and spiritually, enabling us to see God's truth, His kingdom, and the path to salvation (John 9:39; Luke 4:18). Furthermore, Balaam's stubborn pursuit of his own gain, despite God's repeated warnings, stands in stark contrast to Christ's perfect obedience, even to the point of sacrificial death on the cross (Philippians 2:8). Christ is the ultimate "Way, the Truth, and the Life" (John 14:6), who clears the path for His people, not by obstructing their journey with pain, but by making a new and living way through His atoning sacrifice, ensuring that no curse can stand against those who are in Him (Galatians 3:13). He is the one who truly guides His people into their promised inheritance.