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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 22:30 presents the astonishing climax of the confrontation between Balaam and his donkey, where the miraculously vocal animal directly challenges its master. The donkey's poignant rhetorical questions, rooted in its consistent loyalty and unprecedented behavior, serve to expose Balaam's profound spiritual obtuseness to the divine intervention unfolding before him. This moment dramatically underscores God's sovereign power to protect His chosen people and communicate His will through the most unexpected and humble channels, setting the stage for Balaam's own eyes to be opened to the unseen spiritual reality.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 22:30 is richly imbued with literary devices that amplify its dramatic impact and theological significance. The most striking is Anthropomorphism, the attribution of human characteristics, specifically the capacity for rational speech and dialogue, to the donkey. This device serves to highlight the extraordinary nature of God's intervention, demonstrating His absolute sovereignty over all creation. Closely intertwined is profound Irony, as Balaam, a renowned prophet who claims to hear from God, is spiritually blind to the divine messenger standing directly in his path, while his "unintelligent" beast of burden clearly perceives and intelligently responds to the Angel of the Lord. The donkey's questions, "[Am] not I thine ass... was I ever wont to do so unto thee?", are powerful examples of Rhetorical Question, designed not to elicit new information but to compel Balaam to acknowledge a truth he has stubbornly overlooked – the donkey's consistent loyalty and the unprecedented nature of its actions. This use of direct Dialogue between man and beast further underscores the absurdity of Balaam's spiritual blindness and the profound depth of God's communication, even through the most humble of means.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 22:30 profoundly underscores the theme of divine communication and God's absolute sovereignty. It demonstrates that God is not confined to conventional means or human expectations; He can speak through any instrument, even a humble animal, to accomplish His purposes and reveal His will. This miraculous event serves as a powerful testament to God's unwavering commitment to protect His people, demonstrating that His plans cannot be thwarted by human or demonic machinations. It also highlights the dangerous reality of spiritual blindness, where one can be so consumed by personal agenda, anger, or worldly pursuits that they fail to perceive God's clear warnings or presence, even when it is strikingly evident to others, or even to a beast. The donkey's insight stands in stark contrast to Balaam's dullness, serving as a timeless warning against spiritual insensitivity and the perils of prioritizing personal gain over divine obedience.
REFLECTION AND APPLICATION
The astonishing account of Balaam and his talking donkey serves as a profound spiritual mirror for believers today, challenging us to cultivate a posture of humility, attentiveness, and spiritual discernment. It compels us to ask: Are we, like Balaam, so fixed on our own agendas, desires, or even a perceived "spiritual mission" that we become deaf to God's clear warnings or redirection, even when they manifest in unusual or unexpected ways? This narrative urges us to examine our own hearts for areas of spiritual blindness—whether born of pride, unconfessed sin, stubbornness, or simply preoccupation—that might prevent us from discerning God's hand at work or hearing His truth. It powerfully reminds us that God's protective love for His people is fierce and unwavering, and He will go to extraordinary lengths to ensure His purposes prevail, even if it means using an animal to rebuke a prophet. Our appropriate response should be one of humble submission, a readiness to repent, and a willingness to reorient our path when God, in His mercy, reveals our errors, no matter how unconventional the messenger.
Questions for Reflection
FAQ
Why did God use a donkey to speak to Balaam?
Answer: God chose to use a donkey to speak to Balaam primarily to demonstrate His absolute sovereignty over all creation and His ability to communicate His will through any means necessary, however unexpected. This miraculous event served as an undeniable, shocking sign to Balaam, designed to break through his spiritual blindness and stubbornness. It highlighted the profound irony that a prophet who claimed to hear from God was unable to perceive the Angel of the Lord standing directly in his path, while his humble beast of burden could. The donkey's rebuke was a clear, unambiguous warning, emphasizing God's displeasure with Balaam's intent to curse Israel (Numbers 22:12). It underscored that God's protection of His people is so steadfast that He would even empower an animal to speak to prevent harm from coming to them and to ensure His divine purposes were accomplished.
What does "wont" mean in this verse?
Answer: In Numbers 22:30, the King James Version uses the archaic word "wont," which means "accustomed," "in the habit of," or "customary." When the donkey asks, "was I ever wont to do so unto thee?", it is essentially asking, "Have I ever behaved in this disobedient or unusual manner before, in all the time I have served you?" This rhetorical question serves to highlight the unprecedented nature of its actions. The donkey is appealing to its long history of faithful and predictable service to Balaam, thereby emphasizing that its current behavior (turning aside, pressing against the wall, falling down) must be due to an extraordinary, external cause—a cause that Balaam, in his spiritual dullness and anger, had failed to recognize. Balaam's immediate response of "Nay" confirms the donkey's consistent loyalty, making the miracle even more impactful and revealing Balaam's irrational anger and spiritual insensitivity.
CHRIST-CENTERED FULFILLMENT
The miraculous intervention of the talking donkey in Numbers 22:30, where God uses an unexpected and humble instrument to speak truth and avert disaster, powerfully foreshadows the ultimate and perfect revelation of God's Word in Jesus Christ. While God spoke through prophets and even animals in the Old Testament, in these last days, He has spoken to us definitively by His Son (Hebrews 1:1-2), who is the living Word made flesh. Jesus is the ultimate and perfect communication of God's will and character, who comes not merely to rebuke but to redeem. Just as the donkey saw the unseen Angel of the Lord and responded, Christ came to open the eyes of the spiritually blind, revealing the Father and the true path to eternal life (John 9:39-41). Balaam's journey was one driven by potential curse and self-enrichment, but Christ's journey led to the cross, where He willingly became a curse for us to bring about ultimate blessing and reconciliation (Galatians 3:13). He is the true protector of His people, the Good Shepherd who lays down His life for His sheep (John 10:11). The donkey's faithful service, though limited and earthly, points to Christ's perfect obedience and His role as the obedient servant who perfectly fulfills the Father's will, ensuring that no curse can stand against those whom God has blessed and justified in Him (Romans 8:31-39).