TRV
Study This Verse
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.
Continue studying Numbers 22:33 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Numbers 22:33 presents the pivotal moment of divine revelation where the Angel of the Lord explains the miraculous behavior of Balaam's donkey. The angel clarifies that the donkey's repeated turning aside was a direct, divinely orchestrated intervention, specifically intended to prevent the angel from slaying Balaam for his stubborn and disobedient intent to proceed against God's explicit will. This verse powerfully underscores God's active sovereignty and intervention to protect His people, demonstrating His willingness to use unexpected instruments to warn and redirect even those who are spiritually blind to His presence and purpose.
CONTEXT
Literary Context: Numbers 22:33 stands as the dramatic climax of the encounter between Balaam, his donkey, and the Angel of the Lord. The narrative commences with Balak, the king of Moab, attempting to hire Balaam, a renowned diviner, to curse the Israelites who are encamped on the plains of Moab, posing a perceived threat (Numbers 22:1-6). Despite God's initial clear prohibition against cursing Israel (Numbers 22:12), Balaam, swayed by the allure of wealth and prestige, eventually sets out, albeit with a conditional divine permission not to speak anything contrary to God's word (Numbers 22:20). Unbeknownst to the prophet, the Angel of the Lord positions himself in the path to oppose Balaam's journey (Numbers 22:22). The donkey, possessing supernatural sight, perceives the unseen angel and turns aside three times, provoking Balaam's frustrated and violent beatings (Numbers 22:23-27). The narrative reaches its peak when the Lord supernaturally enables the donkey to speak and rebuke Balaam (Numbers 22:28), immediately followed by the opening of Balaam's eyes to see the angel himself (Numbers 22:31). Numbers 22:33 is the Angel's direct, explicit explanation, justifying the donkey's actions and revealing the profound danger Balaam was in due to his stubborn disobedience.
Historical & Cultural Context: This episode unfolds on the plains of Moab, situated east of the Jordan River, as the Israelite exodus generation prepares to enter the promised land of Canaan. In the ancient Near East, the belief in the power of curses and blessings was pervasive, and professional diviners or prophets like Balaam were highly sought after to influence outcomes. Balaam, originating from Pethor in Mesopotamia, was renowned for his prophetic capabilities, indicating a widespread acceptance of such spiritual warfare practices. While the concept of divine messengers or angels intervening in human affairs was common across various ancient cultures, the "Angel of the Lord" in the Old Testament often carries a unique theological weight, frequently interpreted by scholars as a pre-incarnate manifestation of God Himself. The narrative starkly contrasts the pagan belief in manipulable divine power with the absolute sovereignty of Yahweh, who cannot be coerced or controlled by human rituals or curses, and who acts according to His own righteous will.
Key Themes: The dramatic account in Numbers 22 vividly illustrates several profound theological themes. Firstly, Divine Intervention and Sovereignty is paramount: God actively intervenes to protect His covenant people, Israel, from the malicious intentions of their adversaries, demonstrating His absolute control over all circumstances, even employing a common animal as His instrument. Secondly, the theme of Spiritual Blindness vs. Physical Sight is powerfully presented: Balaam, the acclaimed prophet, is spiritually blind to God's direct presence and warning, while his donkey possesses the spiritual discernment to perceive the divine messenger. This highlights how personal ambition, greed, and stubbornness can tragically hinder one's ability to discern God's clear will, as evidenced by Balaam's inability to comprehend the donkey's behavior until his eyes are supernaturally opened (Numbers 22:31). Thirdly, God's Unwavering Protection of His People serves as a central message, underscoring His steadfast commitment to His covenant promises, even when His people are unaware of the dangers they face or the divine battles being waged on their behalf. Finally, the narrative reveals the Consequences of Disobedience and Opposition to God's Will, as the Angel explicitly states that Balaam's life would have been forfeited had the donkey not turned aside, emphasizing the severe judgment awaiting those who persist in defying the Lord.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of Balaam and his donkey, especially as revealed in Numbers 22:33, is replete with profound Irony. The central figure, Balaam, a renowned prophet supposedly attuned to divine communication, is depicted as utterly blind to the presence of the divine messenger, whereas his "dumb" animal sees clearly and acts with greater spiritual discernment. This profound Irony serves to highlight Balaam's spiritual dullness, which stemmed from his greed and stubbornness, and simultaneously magnifies God's sovereign ability to use the most unexpected and humble means to achieve His purposes. Furthermore, the donkey's miraculous ability to speak (Numbers 22:28) is a powerful instance of Anthropomorphism, where an animal is endowed with human characteristics (speech and rational thought), serving to emphasize the extraordinary nature of God's direct intervention and to underscore the supernatural truth being conveyed to Balaam. The entire episode also functions as Foreshadowing, hinting at the severe judgment that awaits those who stubbornly oppose God's will, even if they possess spiritual gifts, and powerfully illustrating God's unwavering and active protection over His chosen people against all curses and adversaries.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 22:33 profoundly illustrates God's active sovereignty and His unwavering commitment to His covenant people. It reveals that God does not merely observe human events but actively intervenes, often through unexpected and seemingly insignificant means, to thwart evil intentions and protect His own. The Angel of the Lord's declaration underscores that God's warnings are not idle threats but expressions of His righteous judgment, mercifully tempered by His desire for repentance and redirection. This narrative serves as a powerful reminder that God can use any instrument—even a talking animal—to communicate His will and prevent His servants from straying into destruction. It also highlights the spiritual danger of pursuing personal gain or self-will over divine obedience, leading to a spiritual blindness that can be far more perilous than physical danger.
REFLECTION AND APPLICATION
The profound account of Balaam and his donkey, culminating in the Angel's stark revelation in Numbers 22:33, serves as a timeless parable for believers today. It issues a powerful call to cultivate spiritual sensitivity and humility, urging us to recognize that God's warnings and guidance can manifest through the most unexpected channels—be it a frustrating obstacle, a gentle nudge from a friend, a seemingly insignificant event, or even an internal conviction. We are all prone to spiritual blindness when our hearts become fixated on personal gain, worldly ambition, or stubborn self-will, much like Balaam. This narrative compels us to constantly examine our motives and desires, ensuring that our pursuits align with God's perfect will rather than being driven by selfish desires. Furthermore, it offers immense comfort and assurance: God is sovereignly at work, actively protecting His people and accomplishing His divine purposes, even when we are completely oblivious to the unseen spiritual battles being waged on our behalf. Our vital task, therefore, is to remain attentive, humble, and obedient, trusting that God's interventions, however unconventional or uncomfortable, are always for our ultimate good and His supreme glory.
Questions for Reflection
FAQ
Who is the "Angel of the Lord" in this passage, and why is this significant?
Answer: The "Angel of the Lord" (Hebrew: mal'akh Yahweh) is a recurring and highly significant figure in the Old Testament who often speaks and acts with direct divine authority, sometimes even being identified directly with Yahweh Himself. In theological terms, this figure is frequently understood as a Christophany—a pre-incarnate appearance of Jesus Christ. This is profoundly significant because it means that Balaam was not just encountering a created angelic being, but a direct manifestation of God's presence and sovereign authority. The Angel's declaration in Numbers 22:33, "surely now also I had slain thee," underscores the divine judgment and absolute power inherent in this encounter, emphasizing that it was God Himself actively thwarting Balaam's rebellious journey.
Why did the donkey see the Angel of the Lord when Balaam, a prophet, could not?
Answer: This dramatic contrast highlights Balaam's profound spiritual blindness, which was a direct consequence of his greed and stubborn disobedience to God's clear command. While Balaam possessed the outward title and spiritual gifts of a prophet, his heart was tragically set on personal gain and worldly reward (2 Peter 2:15). God supernaturally opened the donkey's eyes to perceive the Angel of the Lord, while Balaam's spiritual eyes remained closed until the very end of the encounter (Numbers 22:31). This serves as a powerful illustration that true spiritual discernment is not merely about possessing a title or gifts, but about having a humble, obedient, and receptive heart attuned to God's will. God can, and often does, use the most unexpected and seemingly "unspiritual" instruments to reveal His truth when human hearts are hardened or resistant.
What was Balaam's ultimate fate after this encounter?
Answer: Despite this profound encounter and the clear, life-saving warning from the Angel of the Lord, Balaam's heart remained unrepentant and ultimately driven by greed. While he was prevented from directly cursing Israel as Balak desired, he later advised Balak on how to entice the Israelites into sin through idolatry and sexual immorality, leading to a devastating plague among God's people (Numbers 31:16). This insidious counsel, known as "the error of Balaam" (Jude 1:11) and "the teaching of Balaam" (Revelation 2:14), ultimately led to his demise. He was eventually slain by the Israelites during their war against the Midianites, fulfilling the divine judgment he had narrowly escaped earlier through the donkey's intervention (Numbers 31:8).
CHRIST-CENTERED FULFILLMENT
The dramatic encounter in Numbers 22:33, where the Angel of the Lord stands ready to slay Balaam, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The "Angel of the Lord" is often understood by theologians as a Christophany—a pre-incarnate appearance of Christ Himself—making this a direct confrontation with the divine Son. Just as the Angel stood as a barrier to imminent judgment for Balaam, Jesus Christ stands as the ultimate and perfect barrier between fallen humanity and the righteous wrath of God. We, like Balaam, are inherently spiritually blind, often pursuing our own paths of self-interest, disobedience, and rebellion, thereby deserving of divine judgment. However, Christ, the true Lamb of God who takes away the sin of the world, bore the full weight of that judgment on the cross, becoming the perfect sacrifice that saves us from being "slain" by divine justice. His perfect obedience to the Father, in stark contrast to Balaam's stubborn rebellion, secures our salvation and offers us true life. Furthermore, Christ is the One who truly opens our eyes, not just to see an angel, but to perceive the spiritual realities of God's kingdom and the path of eternal life (Luke 24:45). He is the Good Shepherd who lays down His life for the sheep (John 10:11), protecting them from spiritual enemies and guiding them away from paths that lead to destruction, just as the Angel protected Israel from Balaam's curse and Balaam from his own folly. Through Christ, God's protection, provision, and redemptive plan are perfectly realized, offering grace and a way to escape the judgment that our disobedience would otherwise incur (Romans 5:8).