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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 22:34 captures the pivotal moment of Balaam's confrontation with the Angel of the LORD, where he finally acknowledges his transgression. Following a series of divine interventions, including his donkey's miraculous speech, Balaam's spiritual blindness is lifted, forcing him to recognize the divine opposition to his self-willed journey. His confession, "I have sinned," is immediately followed by a conditional offer to return, revealing a complex interplay of fear, partial recognition, and a lingering reluctance to fully abandon his divinely forbidden path.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent Literary Devices that amplify its theological impact. Irony is profoundly evident, as Balaam, the renowned diviner and supposedly spiritually perceptive individual, is depicted as spiritually blind, while his lowly, unthinking donkey possesses supernatural sight and even speech, perceiving the divine presence before its master. This Anthropomorphism (attributing human characteristics, specifically speech, to an animal) of the talking donkey serves to underscore Balaam's profound spiritual dullness and God's extraordinary, even humorous, means of intervention. The repeated blocking of Balaam's path, culminating in the Angel's drawn sword, functions as powerful Symbolism for God's active, unwavering opposition to sin and His protective stance over His covenant people. Furthermore, Balaam's conditional confession subtly serves as Foreshadowing of his later, more insidious counsel to Balak, indicating that his heart was never truly aligned with God's will despite this dramatic, life-altering encounter.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 22:34 stands as a profound theological statement on God's active, sovereign involvement in human affairs, particularly in protecting His covenant people. It powerfully underscores that God's will cannot be thwarted, even by powerful human or supernatural forces, and that He will go to extraordinary lengths to ensure His purposes are fulfilled. Balaam's conditional repentance highlights the crucial distinction between superficial regret driven by fear of consequences and genuine, transformative repentance that involves a complete turning away from sin and a wholehearted alignment with God's will. The divine confrontation also emphasizes the necessity of spiritual discernment, reminding believers that God often works in unexpected ways, even through seemingly mundane or frustrating circumstances, to redirect us from paths of disobedience or to reveal His truth.
REFLECTION AND APPLICATION
Balaam's dramatic encounter serves as a powerful mirror for our own lives, challenging us to deeply examine the nature of our obedience and the sincerity of our repentance. Are we truly seeking God's will, or are we, like Balaam, driven primarily by personal ambition, self-interest, or the pursuit of worldly gain, only willing to turn back when confronted by undeniable obstacles or uncomfortable truths? God, in His faithfulness, often places "angels in the way"—unforeseen difficulties, clear warnings from His Word, the gentle conviction of the Holy Spirit, or even the frustrating nudges of conscience—to redirect us from paths that are not His. True repentance is not a conditional negotiation with God but an unconditional surrender, a humble acknowledgment of sin, and a turning toward God with a renewed, unreserved desire to obey. This passage calls us to cultivate profound spiritual sensitivity, to listen for God's voice even in the unexpected and the uncomfortable, and to respond with wholehearted, immediate obedience, trusting that His ways are always for our ultimate good and His supreme glory.
Questions for Reflection
FAQ
Was Balaam a true prophet of God or a pagan diviner?
Answer: Balaam's identity is complex and defies simple categorization. He is explicitly described as a diviner, a common pagan practice in the ancient Near East, and was sought out by Balak for his reputed ability to curse. However, the biblical narrative unequivocally shows that the God of Israel communicates directly with him, reveals His divine will, and even supernaturally puts His very words into Balaam's mouth. This suggests he was not an Israelite prophet in the mold of Moses or Samuel, who were covenant figures speaking exclusively for Yahweh. Instead, he was a figure who, despite his pagan background and clear mercenary motives, was capable of receiving genuine divine revelation from the one true God. His story powerfully demonstrates God's absolute sovereignty over all people, even those outside the covenant, and His ability to use anyone, regardless of their personal character or devotion, to accomplish His divine purposes, even if their heart is not fully aligned with Him, as tragically seen in Balaam's later corrupt counsel in Numbers 31:16.
Why did God allow Balaam to go on the journey if He intended to oppose him?
Answer: This question highlights a significant tension within the text. In Numbers 22:20, God tells Balaam, "Go with the men," after initially forbidding him in Numbers 22:12. This apparent shift can be understood in several profound ways. First, God often allows individuals to pursue their desires, even if those desires are contrary to His perfect will, in order to expose the true intentions of their hearts or to bring about a greater, sovereign purpose. Balaam's heart was clearly set on the promised reward, despite God's initial, clear prohibition. Second, God's permission might have been conditional, allowing him to go if he would commit to speaking only what God commanded, but Balaam's underlying intent was far from pure. The subsequent, dramatic opposition by the Angel of the LORD powerfully reveals that while God permitted the physical journey, He did not approve of Balaam's covetous motive or his ultimate intention to curse Israel. God's active opposition served to confirm His protective sovereignty over His chosen people and to ensure that Balaam would ultimately speak only blessings, not curses, as meticulously recorded throughout Numbers 23.
CHRIST-CENTERED FULFILLMENT
The dramatic narrative of Balaam, particularly his confrontation with the Angel of the LORD, finds profound Christ-centered fulfillment in several compelling ways. The "Angel of the LORD," often understood as a pre-incarnate manifestation of Christ, is the divine agent who stands directly in the way of Balaam's destructive, self-serving path. This powerfully foreshadows Jesus Christ as the ultimate divine obstacle to sin and the one who perfectly executes God's will, always acting in accordance with divine righteousness. Unlike Balaam, whose "I have sinned" was conditional and seemingly self-serving, Jesus lived a life of perfect obedience, utterly without sin (Hebrews 4:15). He is the true Lamb of God who takes away the sin of the world, not merely acknowledging human transgression, but atoning for it definitively through His sacrificial death (John 1:29). While Balaam sought to curse God's people for personal gain, Christ came to bring ultimate blessing, redeeming humanity from the curse of the law through His own perfect obedience and sacrifice (Galatians 3:13). He is the true and faithful prophet who perfectly speaks God's words, indeed, He is the Word made flesh (Deuteronomy 18:18; John 1:1), and the ultimate protector of His people, against whom no curse or evil intention can ultimately stand (Romans 8:31-39). Balaam's story, therefore, highlights humanity's desperate need for a Savior who not only identifies sin but truly overcomes it, offering genuine repentance and eternal blessing through His perfect life, atoning death, and glorious resurrection.