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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.
Perverse: Because thy inclinations are wicked in being willing for the sake of gain to curse the people of whom I am the guardian.
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SUMMARY
Numbers 22:32 captures a dramatic moment of divine intervention where the Angel of the LORD directly confronts the prophet Balaam. This pivotal encounter reveals God's active opposition to Balaam's self-serving journey to curse Israel, highlighting the prophet's spiritual blindness and the divine determination to thwart any plan that runs contrary to God's sovereign will and covenantal promises to His people, ultimately demonstrating God's unwavering protection over His chosen nation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative in Numbers 22:32 employs several powerful literary devices. Irony is profoundly prominent, as the "seer" or prophet Balaam, who is supposed to possess spiritual insight and divine revelation, is utterly blind to the divine presence that his unseeing animal clearly perceives. This highlights a profound spiritual blindness in one who claims to be a conduit of divine revelation. The personification of the donkey, culminating in its miraculous speech, serves as a dramatic and supernatural catalyst for the divine confrontation, underscoring God's absolute sovereignty and His ability to use the most unexpected and humble means to achieve His purposes. The Angel's direct confrontation also functions as a form of divine revelation, providing Balaam with a clear understanding of God's opposition, and foreshadowing, indicating that Balaam's subsequent attempts to curse Israel will be futile because God Himself is actively opposing his "perverse way" and will ultimately turn any curse into a blessing.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 22:32 powerfully underscores the active and personal involvement of God in human affairs, particularly in protecting His covenant people. It reveals that God is not a distant deity but one who sees the intentions of the heart, intervenes directly to thwart evil plans, and can use extraordinary means to redirect those who stray. This passage establishes a foundational truth: God's ultimate purposes for His people cannot be thwarted by human schemes or spiritual opposition. Balaam's spiritual blindness serves as a timeless warning against allowing personal ambition or greed to obscure divine truth, reminding us that true discernment comes from obedience and a pure heart, not just prophetic gifting or outward religious activity.
REFLECTION AND APPLICATION
Numbers 22:32 serves as a profound spiritual mirror, inviting us to examine the "way" of our own lives. Are we, like Balaam, pursuing a path driven by self-interest, ambition, or covetousness, even if it appears to align superficially with religious activity or even seems to have God's conditional permission? This passage challenges us to cultivate spiritual sensitivity, recognizing that God often speaks and intervenes in unexpected ways—through circumstances, the counsel of others, or even seemingly mundane events—to redirect us from a "perverse way." It reminds us that true wisdom lies in discerning God's will and aligning our hearts and actions with His righteous path, rather than stubbornly pressing forward in defiance. Our response to God's gentle (or sometimes forceful) interventions reveals the true posture of our hearts and determines whether we walk in blessing or opposition.
Questions for Reflection
FAQ
Who is the "Angel of the LORD" mentioned in this verse?
Answer: The "Angel of the LORD" (Hebrew: mal'akh Yahweh) is a significant figure in the Old Testament. While sometimes referring to a created angelic being, in many instances, as here, the Angel acts and speaks with the direct authority of God Himself, accepting worship and declaring divine will as if He were God. Theologically, many scholars interpret these appearances as Christophanies, pre-incarnate manifestations of Jesus Christ, who is God the Son. This interpretation is supported by the Angel's declaration, "I went out to withstand thee, because [thy] way is perverse before me," implying a divine perspective and authority that only God possesses. This figure is not merely a messenger but a direct embodiment of God's presence and power, intervening personally in Balaam's journey, much like the Angel who appeared to Moses in Exodus 3:2.
Why did God allow Balaam to go with the Moabite officials if He intended to oppose him?
Answer: This is a complex question that highlights God's sovereignty and human free will. Initially, God explicitly forbade Balaam from going and cursing Israel (Numbers 22:12). However, Balaam, driven by greed, pressed God a second time after Balak offered greater rewards. God then granted conditional permission, stating that Balaam could go, but "only the word that I speak to you, that you shall do" (Numbers 22:20). This permission was a test, allowing Balaam to pursue his desire while simultaneously holding him accountable to God's will. God's opposition in Numbers 22:32 was not a contradiction but a direct consequence of Balaam's "perverse way"—his intention to go beyond God's command and curse Israel for personal gain, despite the conditional permission. God allowed the journey to expose Balaam's heart and to demonstrate His absolute control over the situation, ensuring that His purposes for Israel would prevail, turning any potential curse into a blessing.
CHRIST-CENTERED FULFILLMENT
Numbers 22:32, with the direct intervention of the Angel of the LORD, finds profound Christ-centered fulfillment in the New Testament. The Angel, often understood as a Christophany, prefigures Jesus Christ as the ultimate divine intervener and the one who perfectly embodies God's will. Just as the Angel stood in Balaam's path to prevent a curse from falling upon Israel, so Christ stands as our advocate and intercessor, having absorbed the curse of sin on the cross, thereby securing blessing for all who believe (Galatians 3:13). Balaam's "perverse way" foreshadows humanity's inherent tendency to stray from God's righteous path, a path that inevitably leads to destruction (Proverbs 14:12). But Jesus, as the "Way, the Truth, and the Life" (John 14:6), provides the only true path back to God, a path of righteousness and eternal life. Furthermore, Christ's perfect obedience, even unto death (Philippians 2:8), stands in stark contrast to Balaam's disobedience driven by greed. Ultimately, the narrative of Balaam, whom God prevented from cursing His people, points to the greater power of Christ, who turns all curses into blessings for His redeemed, fulfilling God's covenant promises and establishing an eternal kingdom where no curse can ever prevail (Revelation 22:3).