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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 22:26 marks the dramatic climax of the Angel of the LORD's three-fold obstruction of Balaam, the prophet hired by King Balak of Moab to curse Israel. This verse vividly portrays the Angel standing in an impossibly constricted pass, leaving Balaam's donkey no room to maneuver. This inescapable blockade forces a direct and undeniable confrontation, powerfully underscoring God's unwavering commitment to protect His covenant people and His direct intervention to thwart human intentions that defy His sovereign will, even when cloaked in prophetic claims.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 22:26 masterfully employs several literary devices to enhance its theological impact and narrative drama. Symbolism is prominent, with the "narrow place" serving as a potent symbol of divine constraint and the elimination of all alternative paths for Balaam. It represents God's unyielding will and the inescapable nature of His intervention when one is on a disobedient course, a divine cul-de-sac designed for spiritual reckoning. The donkey itself functions as a symbol of spiritual discernment, ironically possessing greater insight than the renowned prophet it carries. Irony pervades the entire narrative, reaching a peak here: a prophet known for his spiritual insight is utterly blind to the divine presence, while his supposedly unintelligent animal clearly perceives the Angel of the LORD. This reversal of roles highlights Balaam's spiritual insensitivity, driven by greed, and God's ability to use the most unexpected and humble means to reveal His truth. The repeated obstructions leading to this final, absolute blockade create a strong sense of Foreshadowing, building tension and anticipating the ultimate confrontation between Balaam and the Angel, which immediately follows this verse. The description of the Angel of the LORD, often interpreted as a Theophany or Christophany, imbues the scene with immense divine authority and underscores that this is not merely a natural obstacle but a direct, personal intervention by God Himself.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 22:26 powerfully illustrates God's active and sovereign involvement in human affairs, particularly in protecting His chosen people. It demonstrates that God is not a distant, detached deity but one who directly intervenes to thwart evil intentions and redirect those who stray from His path. The Angel's persistent obstruction of Balaam, culminating in the inescapable "narrow place," underscores God's unwavering commitment to His covenant promises and His willingness to use extraordinary means to ensure His will is done. This divine intervention serves as a profound warning against spiritual blindness, the pursuit of self-gain over obedience, and the dangers of a hardened heart, reminding us that God's patience has limits and His warnings are meant to be heeded for our own good.
REFLECTION AND APPLICATION
Numbers 22:26 offers profound insights for contemporary believers, challenging us to examine our own lives for "narrow places" where God might be deliberately obstructing our chosen paths. Are we, like Balaam, so intent on our own desires, ambitions, or perceived callings that we become spiritually blind to God's clear warnings or subtle redirections? Sometimes, God's most loving act is to block our way, to bring us to a halt when we are headed in a direction contrary to His will. These divine obstructions, though frustrating, inconvenient, or even painful in the moment, are ultimately acts of grace, preventing us from greater harm, deeper disobedience, or a more disastrous outcome. The narrative encourages humility, urging us to listen not only to overt divine commands but also to the subtle, and sometimes surprising, ways God communicates His will, even through seemingly insignificant means or unexpected obstacles. It calls us to cultivate spiritual discernment, to recognize God's hand even when it appears as an inconvenience, and to surrender our own agenda to His perfect and protective plan, trusting that His "no" is often a greater "yes" to our ultimate good.
Questions for Reflection
FAQ
What is the significance of the "Angel of the LORD" in this passage?
Answer: The "Angel of the LORD" (מַלְאַךְ יְהוָה, mal'akh Yahweh) is a highly significant figure in the Old Testament, often understood as a special divine manifestation or even a pre-incarnate appearance of Jesus Christ (a Christophany). In Numbers 22, the Angel is not merely a messenger but acts with full divine authority, directly opposing Balaam's journey. This figure's presence underscores that the obstruction is not a random event or a natural phenomenon but a direct, personal intervention by God Himself, demonstrating His sovereignty and His unwavering commitment to protect Israel. The Angel's ability to be seen by the donkey but not by Balaam highlights the prophet's profound spiritual blindness despite his supposed spiritual gifts, setting the stage for the Angel's direct confrontation with Balaam in Numbers 22:32-35.
Why did God allow Balaam to go if He was going to block him?
Answer: This is a complex theological question that highlights the interplay of human will and divine sovereignty. Initially, God explicitly forbade Balaam from going with Balak's envoys (Numbers 22:12). However, when Balak sent more distinguished and numerous officials, Balaam, driven by a desire for honor and reward, pressed God again. God then gave conditional permission: "Go with the men, but only do what I tell you" (Numbers 22:20). God's anger (Numbers 22:22) indicates that Balaam's heart was not right; he was going with the intent to curse, despite the divine command to only speak God's words. God's permission was not an endorsement of Balaam's will but an allowance for him to pursue his chosen path, knowing it would lead to a divine confrontation. This demonstrates God's patience and His willingness to allow individuals to proceed down a path of disobedience, only to then directly intervene to prevent the fulfillment of their wicked intentions and to bring them to a point of reckoning. It highlights that God can use even a disobedient journey to reveal His power and sovereignty, ultimately turning a curse into a blessing for His people.
CHRIST-CENTERED FULFILLMENT
The narrative of Balaam and the Angel of the LORD, particularly the climactic scene in Numbers 22:26, finds profound Christ-centered fulfillment in several ways. Firstly, many scholars interpret the "Angel of the LORD" as a Christophany, a pre-incarnate appearance of Jesus Christ. If so, it is Christ Himself who stands in the "narrow place," directly opposing Balaam's sinful intent and actively protecting His people, Israel. This foreshadows Jesus' ultimate role as the divine protector and good shepherd of His flock, who lays down His life for them (John 10:11). Secondly, the "narrow place" where there is "no way to turn" powerfully prefigures Jesus' teaching on the "narrow gate" and the "narrow way" that leads to life (Matthew 7:13-14). Just as Balaam was forced to abandon his broad, self-serving path for God's narrow, divinely ordained one, so too does Christ call all humanity to abandon the broad road of sin and self-will for the narrow path of discipleship, which is Himself. He is the exclusive "way, the truth, and the life" (John 14:6), leaving no alternative route to salvation or true flourishing. Finally, Balaam's spiritual blindness, contrasted with the donkey's clear sight, highlights the profound spiritual blindness that sin induces, a condition that only Christ can remedy. Jesus came to open the eyes of the blind, both physically and spiritually (John 9:39-41). Through His atoning sacrifice on the cross and the illumination of the Holy Spirit, He enables us to see God's will clearly, to discern His presence, and to walk in His truth, unlike Balaam, who needed a miraculous intervention to perceive the divine reality before him.