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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 22:31 marks the dramatic and supernatural climax of Balaam's journey, as the Lord sovereignly intervenes to open his spiritual eyes, enabling him to finally perceive the Angel of the LORD standing directly in his path with a drawn sword. This pivotal moment instantly shatters Balaam's profound spiritual blindness, forcing him to confront the terrifying divine reality that his donkey had already discerned, leading him to a posture of fearful prostration and an immediate recognition of God's powerful and protective intervention.
CONTEXT
Literary Context: Numbers 22:31 serves as the climactic turning point in the narrative of Balaam, the Mesopotamian diviner, found in Numbers 22-24. The preceding verses meticulously detail Balaam's stubborn and self-serving journey towards Balak, King of Moab, despite God's initial explicit prohibition and subsequent conditional permission. Balaam's avarice and ambition render him spiritually obtuse, preventing him from discerning the divine warnings that even his donkey miraculously perceives. The narrative builds tension through the donkey's three-fold resistance, culminating in its miraculous speech in Numbers 22:28, which only intensifies Balaam's frustration and anger. This verse, therefore, provides the dramatic resolution to the immediate conflict, unveiling the unseen divine agent and transforming Balaam's rage into profound awe and terror as he finally beholds the formidable figure who had been actively preventing his ill-fated mission to curse Israel.
Historical & Cultural Context: Balaam was a renowned professional diviner or seer in the ancient Near East, whose services were highly sought after by rulers like Balak. In this cultural milieu, the pronouncement of blessings or curses by such a figure was believed to possess potent supernatural efficacy. Balak, the king of Moab, was gripped by fear due to the immense Israelite encampment, especially after their recent decisive victories over the Amorites, as recounted in Numbers 21. He perceived a powerful curse from a respected diviner as his only viable weapon against this formidable threat. The concept of the "Angel of the LORD" (מַלְאַךְ יְהוָה, mal'akh Yahweh) was a well-established theological motif in Israel, frequently denoting a special divine messenger or even a pre-incarnate manifestation of God Himself, acting with direct divine authority and presence. This figure appears in significant biblical encounters, such as with Hagar in Genesis 16:7-13 and Gideon in Judges 6:11-24, underscoring the gravity of Balaam's encounter.
Key Themes: Numbers 22:31 powerfully illustrates several foundational themes central to the book of Numbers and broader biblical theology. Firstly, it underscores Divine Sovereignty and Intervention, demonstrating God's active and meticulous control over human affairs, even employing an animal to thwart human intentions that directly oppose His divine will. This echoes the truth that "The heart of man plans his way, but the LORD establishes his steps" (Proverbs 16:9). Secondly, the passage vividly highlights the stark contrast between Spiritual Blindness and Divine Revelation. Balaam, a professional seer, is ironically and profoundly blind to spiritual reality, while his humble donkey possesses a clearer perception. This theme resonates with other biblical accounts, such as Elisha's prayer for his servant's eyes to be opened to the unseen spiritual army in 2 Kings 6:17. Thirdly, the formidable presence of the Angel of the LORD with a drawn sword powerfully emphasizes God's Protection of His People. It showcases His unwavering commitment to safeguard Israel from curses and harm, even when they are entirely unaware of the spiritual battles being waged on their behalf. Finally, Balaam's immediate and involuntary response of prostration points to the essential theme of Humility and Submission in the face of overwhelming divine presence and authority.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 22:31 is rich with several potent literary devices that amplify its theological message. The most prominent is Irony, as Balaam, a renowned diviner and professional seer, is depicted as profoundly spiritually blind, utterly incapable of perceiving the divine messenger that his humble, supposedly unintelligent donkey clearly sees. This dramatic irony powerfully underscores the theme of spiritual discernment versus mere physical sight. The narrative also builds to a Dramatic Climax, with the tension escalating through the donkey's repeated resistance and Balaam's escalating anger and abusive behavior, culminating in this sudden, shocking, and terrifying divine revelation. The Angel of the LORD, standing with a drawn sword, functions as a powerful Symbol of divine judgment, divine protection, and the readiness of God to execute His will, vividly portraying God's active and formidable intervention. Furthermore, the appearance of the Angel of the LORD is a Theophany or Christophany, a visible manifestation of God's presence or a pre-incarnate appearance of Christ, lending immense weight, authority, and theological significance to the entire encounter.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 22:31 stands as a profound testament to God's unwavering sovereignty and His active, direct intervention in human affairs to accomplish His divine purposes. It demonstrates unequivocally that God is not a distant or passive deity but one who intimately engages with His creation, even employing unconventional and astonishing means, such as a talking donkey, to redirect those who stubbornly stray from His perfect will. The narrative powerfully highlights the profound peril of spiritual blindness, especially when such blindness is fueled by personal greed, ambition, or self-interest, starkly contrasting it with the clarity and truth granted by divine revelation. It serves as a powerful and enduring reminder that God's protection over His covenant people is absolute and unwavering, even when they remain entirely unaware of the spiritual battles being waged on their behalf. Balaam's immediate prostration, though undeniably born of fear, illustrates the appropriate and necessary human response of humility, submission, and repentance when confronted with the awesome and overwhelming reality of God's holy presence and supreme authority.
REFLECTION AND APPLICATION
The dramatic and humbling encounter of Balaam with the Angel of the LORD in Numbers 22:31 holds timeless and piercing lessons for believers in every generation. We, too, are often prone to spiritual blindness, allowing our own desires, unchecked ambitions, or even our frustrations to obscure God's clear leading and divine warnings in our lives. Like Balaam, we might stubbornly push forward on a path that God is actively obstructing, failing to perceive His subtle or overt warnings and divine redirection. This profound passage challenges us to cultivate a posture of profound humility, attentiveness, and spiritual sensitivity, recognizing that God can and often does speak through the most unexpected channels, even through circumstances or individuals we might otherwise dismiss or overlook. It calls us to earnestly pray for spiritual discernment, asking the Lord to "open our eyes" to His sovereign will and ever-present presence, especially when our own vision is clouded by self-interest, worldly pursuits, or unconfessed sin. Furthermore, it offers immense comfort and security in knowing that God actively and powerfully protects His people, even when we are entirely unaware of the dangers we face or the divine interventions occurring on our behalf. Our appropriate response, mirroring Balaam's, should be one of humble submission, repentance, and obedience when God's truth is unequivocally revealed.
Questions for Reflection
FAQ
Was Balaam a true prophet of God, or merely a diviner?
Answer: Balaam is presented as a complex and paradoxical figure. He certainly had access to genuine divine revelation, as evidenced by God speaking to him directly and his remarkable ability to pronounce authentic blessings and prophecies concerning Israel, which God Himself put into his mouth. However, he was also a diviner, a practitioner of pagan arts common in the ancient Near East, and ultimately, he was driven by avarice and a persistent desire for personal gain. While God sovereignly used him as a conduit for His message, Balaam's heart was not fully devoted to the Lord, as clearly seen in his persistence in going to Balak despite God's warnings and his later wicked counsel to Balak to entice Israel into idolatry and immorality (Numbers 31:16). Therefore, he was a prophet in the sense that God spoke through him, but his character, motives, and ultimate allegiance were deeply flawed, leading to his eventual demise.
Why did God allow Balaam to go to Balak if He was going to obstruct him?
Answer: This is a nuanced and often misunderstood aspect of the narrative. Initially, God explicitly forbade Balaam from going with Balak's envoys (Numbers 22:12). When Balak's messengers returned with a more enticing and honorable offer, Balaam, driven by his covetousness, pressed God again for permission. In response to Balaam's persistent desire, God then permitted him to go, but with the strict caveat that he could only speak precisely what God commanded him to say (Numbers 22:20). The subsequent obstruction by the Angel of the LORD was not a reversal of this conditional permission but rather a powerful demonstration of God's fierce anger at Balaam's underlying persistent desire to go against His will for personal gain, despite the explicit warnings. It served as a severe warning and a crucial test of Balaam's obedience, ensuring that even if he proceeded, he would be utterly incapable of cursing Israel. God's permission in this instance was often a test, allowing human will to proceed but always within the bounds of His ultimate sovereignty and unchangeable purpose.
CHRIST-CENTERED FULFILLMENT
Numbers 22:31 finds its profound Christ-centered fulfillment in multiple, interconnected ways. The formidable "Angel of the LORD" who stood in Balaam's way with a drawn sword is widely understood by biblical scholars as a pre-incarnate manifestation of Jesus Christ, the divine Son of God. Just as this Angel acted as the ultimate guardian and protector of God's covenant people, Israel, preventing any curse from falling upon them, so too does Christ stand as the ultimate protector, intercessor, and High Priest for His church. He is the one who supernaturally opens the eyes of the spiritually blind, not through a temporary, terrifying vision like Balaam's, but through the transformative and regenerating power of the Holy Spirit, granting true spiritual discernment and understanding to all who believe in Him (Ephesians 1:18). While Balaam's eyes were opened to see a sword of imminent judgment, the eyes of believers are opened to behold the "Lamb of God, who takes away the sin of the world!" (John 1:29). Jesus Himself declares, "I am the way, and the truth, and the life" (John 14:6), and He stands as the ultimate "way" for humanity, obstructing those who would foolishly pursue paths of self-destruction or outright rebellion against God's will. His purpose in doing so is not to condemn those who turn to Him in faith, but to mercifully lead them to salvation, reconciliation, and abundant eternal life. His ultimate act of protection and triumph was laying down His perfect life on the cross, thereby disarming the spiritual forces of evil and securing an eternal blessing for His people, a blessing that infinitely surpasses any curse Balaam could have ever uttered (Colossians 2:15).