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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 22:27 captures a pivotal and dramatic moment in the narrative of Balaam, the Mesopotamian prophet summoned by King Balak of Moab to curse Israel. This verse vividly portrays Balaam's escalating rage and profound spiritual blindness as his donkey, divinely enabled to perceive the unseen Angel of the LORD, collapses in terror, effectively thwarting Balaam's disobedient journey. Balaam's violent reaction to his animal's divinely-orchestrated actions starkly underscores his inability to discern the spiritual reality unfolding before him, setting the stage for God's direct and miraculous intervention through the donkey's speech.
CONTEXT
Literary Context: This verse is deeply embedded within the extended narrative of Balaam and Balak, which spans Numbers chapters 22-24. King Balak, gripped by fear at the sight of the vast Israelite encampment, sought Balaam, a renowned diviner, to pronounce a curse upon them. Despite God's initial clear prohibition to neither go nor curse Israel, as recorded in Numbers 22:12, Balaam, enticed by the promise of wealth and honor, ultimately decided to accompany Balak's envoys. God's anger was kindled by this blatant disobedience, leading to the miraculous intervention of the Angel of the LORD who positioned himself as an obstruction in Balaam's path, visible only to the donkey. Numbers 22:27 describes the third and most dramatic encounter between the donkey and the divine messenger, following the donkey's initial swerving into a field (Numbers 22:23) and its subsequent pressing of Balaam's foot against a wall (Numbers 22:25). This final, complete collapse of the donkey directly precipitates the animal's miraculous speech and the subsequent opening of Balaam's eyes to the divine presence.
Historical & Cultural Context: The events of this narrative unfold in the Transjordan region, specifically as the Israelite exodus approaches the territory of Moab. In the ancient Near East, the practice of divination—seeking divine knowledge or guidance through various means—was a widespread and accepted cultural phenomenon. Kings and leaders frequently employed seers, prophets, or diviners to invoke divine favor or disfavor upon their adversaries. Balaam, though not an Israelite, was clearly recognized as a powerful and influential diviner whose pronouncements carried significant weight, indicating a reputation that transcended national boundaries. The Moabites, like other nations in the region, viewed the Israelites' recent military victories and their sheer numbers with profound fear, prompting King Balak to seek a supernatural solution to what he perceived as an existential threat. Donkeys were ubiquitous beasts of burden and primary modes of transport, making Balaam's reliance on one entirely typical for travel across such terrain. The violent treatment of animals, while not ethically endorsed, was unfortunately not uncommon in a cultural context where animals were primarily viewed as property and tools for human utility.
Key Themes: Numbers 22:27 powerfully illuminates several core theological and narrative themes. Firstly, Divine Sovereignty and Intervention are paramount; God actively and sovereignly intervenes to protect His covenant people and thwart wicked intentions, even employing an animal as His instrument. The unseen presence of the Angel of the LORD is a palpable demonstration of God's absolute control over all circumstances and His commitment to His promises. Secondly, Spiritual Blindness is starkly highlighted. Balaam, a supposed prophet attuned to the divine, is ironically and tragically blind to the spiritual reality directly before him, focusing only on the donkey's perceived stubbornness rather than the supernatural cause. This profound human spiritual insensitivity stands in sharp contrast to the animal's clear perception of the divine messenger. Thirdly, Stubbornness and Greed are vividly portrayed in Balaam's character. His intense anger and physical abuse of the donkey reveal his own unyielding will and the corrupting influence of the reward he sought from Balak. His desire for personal gain clearly overrode any spiritual discernment he might have possessed, a point later emphasized in the New Testament by Peter and Jude, who warn against the "error of Balaam" and his "love of money" (2 Peter 2:15 and Jude 1:11). Finally, the verse underscores God's Patient Warning. Despite Balaam's initial disobedience and persistent pursuit of his own agenda, God provides repeated, escalating warnings through the donkey's actions, demonstrating His long-suffering patience before a more direct and severe intervention.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of Numbers 22:27 is rich with literary devices that amplify its theological message. Central to the verse is profound Irony, particularly situational irony. Balaam, a renowned prophet (a "seer" or one who "sees"), is utterly blind to the divine reality—the Angel of the LORD—standing directly in his path, while his humble donkey possesses clear spiritual discernment. This stark contrast highlights Balaam's spiritual corruption and God's sovereign control over perception. The verse also employs Foreshadowing, as the donkey's extreme reaction and Balaam's escalating anger build palpable tension, hinting at the imminent, direct divine intervention where the donkey will miraculously speak and Balaam's eyes will finally be opened. The Repetition of the donkey's actions (swerving, pressing, falling) and Balaam's increasingly violent responses creates a pattern that emphasizes Balaam's stubbornness and God's persistent, escalating warnings. While not fully present in this verse, it also sets the immediate stage for Anthropomorphism in the very next verses, where the donkey is granted human speech.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 22:27 serves as a powerful testament to God's unwavering sovereignty and His active, protective oversight of His covenant people, Israel. Even when human agents, like Balaam, are called to a prophetic role, God retains ultimate control and will intervene, even through the most unexpected and seemingly insignificant means, to ensure His divine purposes are fulfilled. The verse also profoundly illustrates the dangers of spiritual blindness, particularly when it is fueled by greed, personal ambition, and a desire for illicit gain. Balaam's inability to see the Angel of the LORD, despite his prophetic calling, is a cautionary tale, demonstrating that outward religious status or spiritual gifts do not guarantee inner spiritual discernment or obedience. God's patience is also remarkably evident, as He provides repeated, escalating warnings through the donkey's actions before a more direct and severe confrontation, underscoring His desire for repentance and redirection.
REFLECTION AND APPLICATION
The dramatic encounter in Numbers 22:27 offers profound and timeless lessons for contemporary believers. Like Balaam, we can become so fixated on our own agendas, desires, or perceived paths to success that we inadvertently become spiritually blind to God's subtle (or not-so-subtle) interventions in our lives. God often employs unexpected and humble means—a difficult circumstance, a word of counsel from an unlikely source, a persistent obstacle, or even a moment of quiet conviction—to capture our attention and redirect our path. This verse challenges us to cultivate a posture of profound humility and spiritual discernment, to recognize God's sovereign hand in our circumstances, even when it feels inconvenient, frustrating, or directly contrary to our plans. It calls us to rigorously examine our motives, asking whether our pursuit of personal gain, comfort, or our stubborn adherence to our own plans is hindering our ability to perceive and obey God's perfect will. Ultimately, it serves as a powerful reminder that God's protection over His people is unwavering, and He will go to extraordinary lengths to ensure His purposes prevail, even if it means using a humble donkey to speak truth and open the eyes of a blind prophet.
Questions for Reflection
FAQ
Why could the donkey see the Angel of the LORD when Balaam, a prophet, could not?
Answer: This striking contrast highlights the profound spiritual blindness of Balaam, whose heart was set on the reward offered by Balak rather than on obedience to God. The narrative emphasizes that divine revelation is not always granted based on one's title, spiritual gifts, or perceived spiritual status, but often on the condition of the heart and God's sovereign choice. The donkey's perception underscores God's ability to use the humblest of creatures to accomplish His will and to expose human folly, as seen when the LORD opened the donkey's mouth to rebuke Balaam directly. This serves as a stark warning that even those with spiritual gifts or a prophetic calling can be utterly devoid of true discernment when their motives are corrupt and their hearts are hardened by greed or disobedience.
CHRIST-CENTERED FULFILLMENT
The appearance of the "Angel of the LORD" in Numbers 22:27 is often understood by biblical scholars as a pre-incarnate manifestation of Jesus Christ, the Son of God, who actively intervenes in human history to protect His covenant people. Here, the divine Son, unseen by the spiritually blind prophet Balaam, stands as a formidable barrier against a curse intended for Israel. This powerfully foreshadows Christ's role as the ultimate protector and intercessor for His people, who not only blocks the curses of the enemy but also takes them upon Himself at the cross, becoming a curse for us to redeem us from the law's condemnation (Galatians 3:13). Balaam's spiritual blindness and self-serving ambition stand in stark contrast to Jesus, the true Prophet who perfectly discerned and fulfilled the Father's will, even to death on a cross (Philippians 2:8). While Balaam sought personal gain and honor, Christ, though he was rich, yet for your sakes he became poor, offering Himself as the ultimate sacrifice to open the eyes of the spiritually blind and lead them into eternal life, becoming the Light of the World for all who believe.