NUM. 22:22-35 - NOTES
I. Deffenbaugh Balaam Part I - Bible.org
What Can a Donkey Teach a Jackass? - ( Num. 22:21-35)
21 So Balaam rose up in the morning, and saddled his donkey, and went with the princes of Moab. 22 Then God's anger was kindled because he went, and the angel of the LORD stood in the way to oppose him. Now he was riding on his donkey, and his two servants were with him. 23 And the donkey saw the angel of the LORD standing in the way with his sword drawn in his hand; and the donkey turned aside from the way and went into the field. And Balaam beat the donkey, to turn her back to the road. 24 Then the angel of the LORD stood in a path among the vineyards, where there was a wall on either side. 25 And when the donkey saw the angel of the LORD, she pressed herself into the wall, and crushed Balaam's foot against the wall, and so he beat her again. 26 Then the angel of the LORD went farther, and stood in a narrow place, where there was no way to turn either to the right or to the left. 27 So when the donkey saw the angel of the LORD, she crouched down under Balaam. Then Balaam's anger was kindled, and he beat his donkey with a staff. 28 Then the LORD opened the mouth of the donkey, and she said to Balaam, "What have I done to you that you have beaten me these three times?" 29 And Balaam said to the donkey, "Because you have made me look stupid; I wish there were a sword in my hand, for now I would kill you." 30 And the donkey said to Balaam, "Am not I your donkey, upon which you have ridden ever since I was yours unto this day? Have I ever attempted to treat you this way?" And he said, "No." 31 Then the LORD opened the eyes of Balaam, and he saw the angel of the LORD standing in the way with his sword drawn in his hand; so he bowed his head, and fell on his face. 32 And the angel of the LORD said to him, "Why have you beaten your donkey these three times? Look, I came out to oppose you, because what you are doing is perverse before me. 33 The donkey saw me, and turned from me these three times. If she had not turned from me, I would have slain you, but saved her alive." 34 And Balaam said to the angel of the LORD, "I have sinned, for I did not know that you stood against me in the way. So now, if it is evil in your sight, I will go back home." 35 But the angel of the LORD said to Balaam, "Go with the men, but you may only speak the word that I will speak to you." So Balaam went with the princes of Balak.
Balaam got up in the morning, saddled his donkey, and set out with the princes of Moab. This must have been quite a scene to behold. Accompanying Balaam were the dignitaries who had been sent to persuade Balaam to come and curse the people of God. Each of them must have had their own servants and bodyguards. Balaam himself was accompanied by two of his own servants. I can imagine that those who happened to witness this entourage of Moab's elite must have been duly impressed. Balaam was probably soaking all this up, basking in the glory of it all. After all, this whole caravan was on his account. He was the honored member of a very distinguished group.
What Balaam could not see was that by his choice to accompany this delegation, he had set himself in opposition to God. The words of verse 22 are chilling: "Then God's anger was kindled because he went, and the angel of the LORD stood in the way to oppose him. Now he was riding on his donkey, and his two servants were with him." Balaam had angered God. More than this, by his actions, Balaam made God his adversary. The Hebrew word translated oppose in verse 22 is literally transliterated satan. Out of 27 occurrences in the Old Testament, it is rendered Satan 19 times in the King James Version ("adversary" seven times; "withstand" once).
What an amazing and terrifying thought! To deliberately and purposefully oppose the will of God is to make God your adversary. This truth is taught elsewhere:
26 For if we deliberately keep on sinning after receiving the knowledge of the truth, no further sacrifice for sins is left for us, 27 but only a certain fearful expectation of judgment and a fury of fire that will consume God's enemies. 28 Someone who rejected the law of Moses was put to death without mercy on the testimony of two or three witnesses. 29 How much greater punishment do you think that person deserves who has contempt for the son of God, and profanes the blood of the covenant that made him holy, and insults the Spirit of grace? 30 For we know the one who said, "Vengeance is mine, I will repay," and again, "The Lord will judge his people." 31 It is a terrifying thing to fall into the hands of the living God (Hebrews 10:26-31).
He who would oppose the people of God and the will of God has made God his adversary.
As they make their way toward Moab, the Angel of the LORD stands in the path of Balaam and his donkey. The "Angel of the LORD" is a most fascinating person. He appears with some frequency in the Old and New Testaments.31 There are different views as to who this is, but at the very least we can say that he is an angel who represents God, speaking and acting on His behalf. At most we could say that he is a visible manifestation of the second person of the Godhead, none other than a preincarnate appearance of our Lord. If Balak sent his most noble princes to entice Balaam to come to him, God sent His most awesome emissary to oppose his coming.
Here is an amazing thing. Balaam, does not see the Angel of the LORD, but his donkey does. A prophet was known as a "seer," who spoke to men for God concerning the things he "saw" (see 1 Samuel 9:9, 11, 19). Balaam cannot "see" the Angel of the LORD, but the donkey can, and this donkey then speaks to Balaam, rebuking him (cf. 2 Peter 2:16) for his sin. The donkey is a better "prophet" (or "seer") than Balaam. Let no prophet ever attempt to take credit for what he sees and says, for God can do as much through a donkey.
Three times the donkey will see the Angel of the LORD and refuse to continue on the path in an attempt to spare Balaam from his sword. The first encounter comes where the path ran through an open field. The donkey sees the Angel and turns aside, into the field. Balaam is furious with his donkey for turning off the road. He beats his donkey severely,32 virtually forcing her to get back onto the path. Some time later, Balaam and his mount pass through some vineyards. Just as Balaam's donkey is making her way between two walls, she sees the Angel of the LORD once again. In order to avoid the Angel, the donkey presses hard against one wall, crushing Balaam's foot between her body and the wall. Greatly angered by her seemingly senseless behavior, Balaam beats his donkey once again. Going on farther, the Angel blocked the donkey's path while she was confined to a very narrow place, and so all she could do was to lie down, refusing to go on. This really angers Balaam, who now employs his staff to beat his donkey. I cringe as, in my mind, I can hear the squeals uttered by the donkey in her pain, as she endures the brutal blows of Balaam's staff.
What happens next seems absolutely incredible to the reader, and yet it did not appear to make much of an impression on Balaam. The donkey suddenly speaks to her master. She asks Balaam what she has done wrong for him to beat her so severely these three times. Balaam hardly appears to notice the incredible fact that a donkey is speaking to him. In effect, Balaam's answer to the donkey's question is, "Because you made a jackass out of me. And so help me if I had a sword in my hand right now I would kill you." This is my paraphrase, of course, but it is not far from the sense of the text. Balaam was angry with his donkey because she had made him look like a fool. The donkey's actions seemed completely inexcusable, so long as one is unaware of the presence of the Angel of the LORD, with His sword poised to kill Balaam. Balaam's actions were irrational and cruel to a donkey who could see the Angel, who was aware of the danger He presented, and who sought to spare her master's life.
There is a great deal of humor in our text, even though it deals with a very serious matter. Balaam seems to be very concerned about status and prestige. Surely this is why Balak sent an even more prestigious delegation the second time. There was probably plenty of pomp and circumstance as this entourage made its way back to Moab. We have seen these three incidents through the eyes of the donkey, and to some degree, through the eyes of Balaam. But what must this have looked like to one of the princes who was in the caravan, as they witnessed these events? Balaam, a man highly regarded for his ability to influence or control the "gods," cannot manage to make his donkey go where he wants. These princes watch as Balaam completely loses control of himself, cruelly beating his animal. This did not do his image any good, and it would seem that his image was very important to Balaam.
But it gets even more incredible. The princes watch as Balaam strikes his donkey repeatedly in the open field, forcing her back onto the path. Then they look on as the donkey suddenly draws away, pressing hard against the wall, with Balaam's foot catching the worst of it. Once again, they watch Balaam beat his animal. And then they look on (I think with smiles on their faces) as the donkey lays down beneath Balaam, so that he must jump off and beat the animal until she gets to her feet. And just when it would appear that things could not get worse, they watch in disbelief as Balaam and his donkey carry on a conversation. Can you imagine their astonishment if Balaam had turned to these princes and said something like this: "Men, I've just had a little talk with my donkey here, and we've decided that it would be best for us not to continue on with you."
It is very doubtful that those who looked on saw the Angel of the LORD. It must have been something like what Saul's fellow-travelers on the road to Damascus experienced, when our Lord appeared to him in a blinding light. We read, "Now the men who were traveling with him stood there speechless, because they heard the voice but saw no one" (Acts 9:7). A similar incident is recorded in John 12:27-30. The princes who accompanied Balaam (not to forget his two servants) must have gaped, wide-eyed, when they saw Balaam fall prostrate to the ground. What in the world was this man doing? Had he completely lost his mind? To the onlooker, it would have seemed so.
Balaam tells his donkey that if he had a sword in his hand, he would kill her that very moment. How foolish his words seem to us, since we know that there was One present who did have a sword, and who was ready to use it that very moment on Balaam. The donkey's response to Balaam is most interesting:
And the donkey said to Balaam, "Am not I your donkey, upon which you have ridden ever since I was yours unto this day? Have I ever attempted to treat you this way?" (Numbers 22:30).
Of all the things I would have said to Balaam if I were his donkey, this is not even on my list. Why does the donkey speak as she does? Actually, her words make a lot of sense. Balaam was a man who was supposed to be "in touch" with the spiritual forces (especially those on the dark side). He was a man who was consulted for guidance regarding the future. Very often, then as now, the diviner would predict the future based upon the arrangement or relationships of physical elements (e.g., the pattern of tea leaves in a cup, or of the physical organs of an animal prepared for sacrifice). It shouldn't have taken a rocket scientist to discern that there was some kind of significance to the three-fold refusal of the donkey to stay on the path. There was a lesson to be learned here, but Balaam completely missed it.
If I may be so bold as to attempt to paraphrase the words of a donkey, I believe her words were meant to be understood something like this:
"Stop and think about this for a moment, master. How long have I been your beast of burden? A long time, right? And have I ever acted in this fashion before? You know that I have not. And if I have not acted this way before, through all the years you have ridden me, doesn't this suggest to you that something out of the ordinary is going on here? Don't you think that there may be a message for you in all of this? If I turned off the path three times for what appeared to be no reason at all, doesn't this cause you to wonder if you are on the right path or not?"
It is only now that Balaam's eyes are opened so that he is able to actually see the Angel of the LORD, standing in the way, with His sword drawn. Instantly, Balaam is on his face, prostrate before the Angel of the LORD. The Angel then asks Balaam essentially the same question, "What reason did you have for beating your donkey these three times?" The Angel does not wait for Balaam to respond. Instead the Angel explains, "I came out here to oppose you, because what you are doing is perverse. The donkey is a better 'seer' than you. She saw me and turned back these three times. This was to save you from certain death. Had she continued on, I would have killed you and let her live. You were about to kill her for saving your life. She is a far better prophet than you."
Think of it. If Balaam's words to the donkey could kill, that donkey would have been dead (see 22:29). In effect, Balaam was cursing his donkey. Balaam cursed the donkey, yet she was the only reason Balaam had not been killed by the Angel of the LORD. Balaam was cursing his one and only source of blessing. Balaam cursed and would have killed the instrument of his deliverance. Is the connection between this incident and what Balaam is seeking to do to Israel not clear? God had promised to bless Israel and also to make Israel a source of blessing to all who treated His people with favor. Balaam was seeking to turn God's blessing into a curse, and by so doing, he was bringing a curse upon himself.
Balaam can think of no excuse that will adequately explain or justify his actions. He admits his sin, though some think he has not owned up to it in full measure. His only excuse is that he did not realize it was God who opposed him on his journey. He offers to go back home if it is evil in the Angel's sight. Did Balaam say if it was displeasing to the Angel? How could it be otherwise? How could he not see this?
Instead of ordering Balaam to go back home, the Angel instructed him to go on with the men, but he must only speak that which God gave him to say. And so, once again, Balaam is on his way to Balak, but his mission will produce the opposite of what the Moabites want, and nothing like what Balaam hopes for. If Balaam has learned but one lesson, it is this: one who speaks for God must do so precisely, just as God has spoken-no additions or omissions, no embellishments or watering down of the truth.
Conclusion
Our text has many lessons to teach us. Let me conclude by pointing out a few of these lessons.
(1) It is never more dangerous or foolish than to be for what God is against, and against what God is for. Balaam was seeking to curse those whom God had blessed. That made Balaam against those whom God was for. In so doing, Balaam found God to be his adversary. How much better it is for us to have God as our Advocate! As the Apostle Paul puts it, "What then shall we say about these things? If God is for us, who can be against us?" (Romans 8:31). Those who would have God as their Adversary are those who must some day bow before Him as Lord of all:
5 You should have the same attitude toward one another that Christ Jesus had, 6 who though he existed in the form of God did not regard equality with God as something to be grasped, 7 but emptied himself by taking on the form of a slave, by looking like other men, and by sharing in human nature. 8 He humbled himself, by becoming obedient to the point of death-even death on a cross! 9 As a result God exalted him and gave him the name that is above every name, 10 so that at the name of Jesus every knee should bow-in heaven and on earth and under the earth, 11 and every tongue confess to the glory of God the Father that Jesus Christ is Lord (Philippians 2:5-11).
(2) Our challenge is not to "convert" God to be on our side, but to be converted, so that we may be on His side. Many people are just like Balaam in that they are seeking to get God to join them, to be on their side. The message of the Bible is that we are on one side, and God is on the opposite side. We are sinners, both by nature and by choice; God is righteous. We are naturally in an adversarial relationship to God. It was God who took the initiative so that we might no longer be His enemies, but His sons:
11 Therefore remember that formerly you, the Gentiles in the flesh-who are called "uncircumcision" by the so-called "circumcision" that is performed in the body by hands-12 that you were at that time without the Messiah, alienated from the citizenship of Israel and strangers to the covenants of promise, having no hope and without God in the world. 13 But now in Christ Jesus you who used to be far away have been brought near by the blood of Christ. 14 For he is our peace, the one who turned both groups into one and who destroyed the middle wall of partition, the hostility, in his flesh, 15 when he nullified the law of commandments in decrees. The purpose of this was to create in himself the two into one new man, thus making peace, 16 and to reconcile them both in one body to God through the cross, by which the hostility has been killed. 17 And he came and preached peace to you who were far off and peace to those who were near; 18 so that through him we both have access in one Spirit to the Father. 19 So then you are no longer foreigners and non-citizens, but you are fellow citizens with the saints and members of God's household, 20 because you have been built on the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone. 21 In him the whole building, being joined together, grows into a holy temple in the Lord, 22 in whom you also are being built together into a dwelling place of God in the Spirit (Ephesians 2:11-22).
8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us. 9 Much more then, because we have now been declared righteous by his blood, we will be saved through him from God's wrath. 10 For if while we were enemies we were reconciled to God through the death of his son, how much more, since we have been reconciled, will we be saved by his life? 11 Not only this, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received this reconciliation (Romans 5:8-11).
All we like sheep have gone astray; We have turned, every one, to his own way; And the LORD has laid on Him the iniquity of us all (Isaiah 53:6, NKJV).
(3) Getting away with sin for a season should in no way lead one to conclude that there will be no dire consequences in the future. Balaam disobeyed God by going with the delegation to meet with Balak. Balaam might well have thought that he was "making progress" with God, and that there was good reason to hope that God would change His mind about Israel. God had told Balaam "No" at first, and yet He later permitted him to go and to meet with Balak. God threw a good scare into Balaam on his journey, but he did survive. How easy it would be for Balaam to reason that he would not be punished for his sin, and that he might even be rewarded for it.
How eager men are to believe that God will not condemn them eternally for their sins. Eve foolishly believed Satan when he assured her that she would surely not die for eating the forbidden fruit (Genesis 3:4). Down through the centuries, men whom God momentarily allowed to get away with their sins have reasoned from this that God will not punish them for their sin:
4 The wicked man is so arrogant he always thinks, "God won't hold me accountable; he doesn't care." 5 He is secure at all times. He has no regard for your commands, he disdains all his enemies. 6 He says to himself, "I will never be upended; because I experience no calamity." 7 His mouth is full of curses and deceptive, harmful words, his tongue injures and destroys. 8 He waits in ambush near the villages, in hidden places he kills the innocent. His eyes look for some unfortunate victim. 9 He lies in ambush in a hidden place, like a lion in a thicket, he lies in ambush, waiting to catch the oppressed; he catches the oppressed by pulling in his net. 10 His victims are crushed and beaten down, they are trapped in his sturdy nets.11 He says to himself, "God overlooks it, he does not pay attention" (Psalm 10:4-11).
6 Arrogance is their necklace, and violence their clothing. 7 Their prosperity causes them to do wrong, their thoughts are sinful. 8 They mock and say evil things, they proudly threaten violence. 9 They speak as if they rule in heaven, and lay claim to the earth. 10 Therefore they have more than enough food to eat, and even suck up the water of the sea. 11 They say, "How does God know what we do? Is the sovereign one aware of what goes on?" (Psalm 73:6-11).
3 Above all, understand this: in the last days blatant scoffers will come, being propelled by their own evil urges 4 and saying, "Where is his promised coming? For ever since our ancestors fell asleep, all things have continued as they were from the beginning of creation." 5 For they deliberately suppress this fact, that by the word of God heavens existed long ago and an earth was formed from water and by water. 6 Through these things the world existing at that time was destroyed when it was deluged with water. 7 But by the same word the present heavens and earth have been reserved for fire, by being kept for the day of judgment and destruction of the ungodly. 8 Now, dear friends, do not let this one thing escape your notice, that a single day is like a thousand years with the Lord and a thousand years are like a single day. 9 The Lord is not slow concerning his promise, as some regard slowness, but is being patient toward you, because he does not wish for any to perish but for all to come to repentance. 10 But the day of the Lord will come like a thief; when it comes, the heavens will disappear with a horrific noise, and the celestial bodies will melt away in a blaze, and the earth and every deed done on it will be laid bare. 11 Since all these things are to melt away in this manner, what sort of people must we be, conducting our lives in holiness and godliness, 12 while waiting for and hastening the coming of the day of God. Because of this day, the heavens will be burned up and dissolve, and the heavenly bodies will melt away in a blaze! 13 But, according to his promise, we are waiting for new heavens and a new earth, in which righteousness truly resides (2 Peter 3:3-13).
Balaam is a reminder that there is a "payday," someday. It is not until the end of the Book of Numbers that Balaam dies, but he dies because of his sin. My friend, never mistake the longsuffering of God for apathy. God will most certainly reward the righteous and punish the wicked.
(4) Many people who attempt to convince us they are eagerly seeking God's will, but without success, are those who already know God's will, and have no intention of doing it. Balaam persists at "inquiring" of God, as though he were seeking God's will. God had made His will very clear to Balaam-"Don't go with them, and don't curse those whom I have blessed"-but Balaam wanted a different answer.
(5) The story of Balaam underscores the vital role which the Pentateuch33 plays for Old and New Testament saints alike. Balak told Balaam that the one whom he curses is cursed, and the one whom he blesses is blessed (22:6). The student of Genesis knows better.
1 Now the LORD had said to Abram, "Go out from your country, and from your relatives, and from your father's household, to the land that I will show you; 2 and I will make you into a great nation, and I will bless you, and I will make your name great, in order that you might be a blessing; 3 and I will bless those who bless you, but the one who treats you lightly I must curse, and all the families of the earth will be blessed through you" (Genesis 12:1-3).
It is God who blesses and curses. And beyond this, cursing and blessing are determined on the basis of how one deals with Abraham and his offspring. If one wished to be blessed, then he must bless those whom God has blessed. Anyone who curses those whom God has blessed will be cursed. Balak sought to flatter Balaam by telling him that he could bless or curse whomever he wished. The truth was that God had blessed Israel, and there was nothing Balaam could do to change this.
The Pentateuch (the first five books of the Old Testament) brings the events of Numbers 22-25 into focus. It is in the Book of Genesis that we learn of the covenant God made with Abraham, which describes the blessing God pronounced upon Abraham and his offspring (12:1-3). It is in Genesis and Exodus that we learn of the link between the Israelites, the Moabites, the Ammonites (Genesis 19:30-38), and the Midianites (Genesis 37:28, 36; Numbers 10:29). It is from the Pentateuch that we are first warned about diviners, like Balaam, who are false prophets (see Deuteronomy 13, 18). The Pentateuch is foundational to our understanding of God's dealings with Israel, and with the Gentiles. It is foundational to our understanding of the gospel. Would that Balaam had been better informed concerning the matters dealt with in the Pentateuch.
(6) Beware of the grave danger of seeking to "use" God. If our text teaches us anything, it is that Balaam did not appreciate the monumental differences between the one true God, the God of Israel, and the "gods" of the heathen nations. Balaam was skilled in the manipulation of the "gods," but he hardly sensed that it was God who was using him. It is fairly easy to see the folly of Balaam's ways, and yet many Christians seek to use God, rather than to serve Him. We try to convince God that our happiness is more important than our holiness, that our pleasures are more important than pleasing Him. How often we know that what we are pursuing is in violation of His Word, and yet we persist at seeking to change His mind, or at least in seeking to convince ourselves that what we want is not really that bad. The pagan gods were not real, but the product of man's fallen imaginations-"god" the way we would like him to be. These gods could be manipulated and used because they were man-made. We serve the God who made man, and who will not be manipulated. It is our duty and privilege to conform to Him, rather than for us to seek to conform Him to our wants and wishes.
(7) There is nothing more important than being on the right path, nor more dangerous than being on the wrong one. As I read the Book of Proverbs, I see two paths constantly being described. The one path is the way of righteousness, which is the way of life. The other path is the way of sin, which is the way that leads to death. Balaam is on the wrong path. It is a path that will inevitably lead to his death, as the final chapters of Numbers confirm. Even Balaam's donkey could see the danger, but not Balaam. As we leave this text, let me remind you that there are only two paths, only two "ways." Jesus is the one and only Way to eternal life. Sin and self-interest is the way that leads to eternal destruction. Which path are you on, my friend? If you have not yet trusted in Jesus Christ for the forgiveness of your sins and the gift of eternal life, you are on the path to destruction. Turn from that path today by trusting in Jesus Christ, who died for your sins, and whose righteousness alone can justify you in God's sight.
EW Commentary - C. Balaam, the donkey and the Angel.
1. (22:22-27) God's message to Balaam through the Angel of the LORD.
22 But God was angry because he was going, and the angel of the LORD took his stand in the way as an adversary against him. Now he was riding on his donkey and his two servants were with him. 23 When the donkey saw the angel of the LORD standing in the way with his drawn sword in his hand, the donkey turned off from the way and went into the field; but Balaam struck the donkey to turn her back into the way. 24 Then the angel of the LORD stood in a narrow path of the vineyards, with a wall on this side and a wall on that side. 25 When the donkey saw the angel of the LORD, she pressed herself to the wall and pressed Balaam's foot against the wall, so he struck her again. 26 The angel of the LORD went further, and stood in a narrow place where there was no way to turn to the right hand or the left. 27 When the donkey saw the angel of the LORD, she lay down under Balaam; so Balaam was angry and struck the donkey with his stick.
a. God's anger was aroused because he went: Some might think this was unfair, seeing that God told Balaam to go and then was angry because he went. But Balaam only went because he had first rejected God voice, both in conscience and clear command, and God should be angry about that.
b. The donkey saw the Angel of the LORD: The donkey was more spiritually perceptive than the prophet. The donkey had no spiritual gifts, but at least acknowledged his Creator. The prophet had wonderful spiritual gifts, but also a disobedient heart and walk.
c. The donkey turned aside out of the way: The donkey, responding to the Angel of the LORD, turned one way, then another, then finally sat down to avoid judgment. The disobedient prophet suffered along the way, and also made the donkey suffer.
i. The donkey is a perfect picture of a simple, unspectacular, yet obedient follower of God - sensitive to God's direction, a thorn to the disobedient, and a victim of the wrath of the disobedient.
d. When the donkey saw the Angel of the LORD, she lay down under Balaam: The unusually difficult circumstances of this journey might have suggested to Balaam that his trip was not of God. Yet Balaam probably took it all as being attack from the enemy and used the circumstances to strengthen his hope that God wanted him to work as a prophet for hire.
i. This shows the great difficulty of judging God's will by circumstances. Many circumstances can be interpreted two ways - if not more.
2. (22:28-30) God's message to Balaam through the donkey.
28 And the LORD opened the mouth of the donkey, and she said to Balaam, "What have I done to you, that you have struck me these three times?" 29 Then Balaam said to the donkey, "Because you have made a mockery of me! If there had been a sword in my hand, I would have killed you by now." 30 The donkey said to Balaam, "Am I not your donkey on which you have ridden all your life to this day? Have I ever been accustomed to do so to you?" And he said, "No."
a. Then the LORD opened the mouth of the donkey: God miraculously gave the donkey the ability to speak,
and she did; and she rebuked the prophet for his ungodly punishment of her (What have I done to you, that
you have struck me these three times?).
i. We don't know the actual mechanism by which God gave the donkey the apparent mind and voice to speak, but it was certainly within the capability of the Creator.
b. And Balaam said to the donkey: Balaam was so irrational and angry that he answered back without hesitation. He seemed to be unimpressed by a donkey that carries on an intelligent conversation with him.
i. For now I would kill you: These were cruel words from a wicked prophet. They are a chilling reminder of what the wicked have often done to true prophets who might hinder their evil ways.
c. And he said, "No": Balaam admitted that the donkey got the best of him in this conversation. Balaam had to humble himself before the donkey, admitting that she hadn't been this way before, so perhaps there was good reason for her to be this way now.
3. (22:31-33) God's message to Balaam through seeing the Angel of the LORD.
31 Then the LORD opened the eyes of Balaam, and he saw the angel of the LORD standing in the way with his drawn sword in his hand; and he bowed all the way to the ground. 32 The angel of the LORD said to him, "Why have you struck your donkey these three times? Behold, I have come out as an adversary, because your way was contrary to me. 33 But the donkey saw me and turned aside from me these three times. If she had not turned aside from me, I would surely have killed you just now, and let her live."
a. The Angel of the LORD standing in the way with His drawn sword in His hand: This made the will of God is pretty clear in this matter. God told Balaam, about as loud and clear as it could be said, "Don't go, turn back now." But Balaam would not listen.
b. Your way is perverse before Me: The Angel of the LORD rebuked Balaam for his mistreatment of his donkey, but especially because Balaam's way was perverse. The word perverse carries the idea of "going the wrong way in a rash manner." This was exactly Balaam's problem.
i. Since this is the Angel of the LORD, and that the Angel of the LORD tells Balaam that his sin is against Him personally (your way is perverse before Me), it indicates this is an Old Testament appearance of God the Son - the Second Member of the Trinity, Jesus, before His incarnation as a baby in Bethlehem. Jesus temporarily appeared in some sort of human form, for a specific Divine purpose.
4. (22:34-35) Balaam's meager "repentance" and sinful course.
34 Balaam said to the angel of the LORD, "I have sinned, for I did not know that you were standing in the way against me. Now then, if it is displeasing to you, I will turn back." 35 But the angel of the LORD said to Balaam, "Go with the men, but you shall speak only the word which I tell you." So Balaam went along with the leaders of Balak.
a. I have sinned: This sounds humble enough, but it was obvious and easy to say when the Angel of the LORD stood before Balaam with a drawn sword in hand.
b. If it displeases You I will turn back: Balaam seemed undecided as to if he really was displeasing God. He asked, "If it displeases You." God made His will clear to Balaam many times, yet Balaam still fished for the answer he wanted from God, and Balaam made it evident he did not want what God had already clearly revealed.
i. 2 Peter 2:15-16 shows exactly where Balaam's heart was at: They have forsaken the right way and gone astray, following the way of Balaam the son of Beor, who loved the wages of unrighteousness; but he was rebuked for his iniquity: a dumb donkey speaking with a man's voice restrained the madness of the prophet.
ii. The root of Balaam's sin was a love for money. Jude 11 calls it the error of Balaam for profit. It is sobering to understand there is no sin that men will not commit just for the sake of money.
iii. A distinguished man was speaking to a distinguished woman, and asked her: "Would you sleep with me for a million dollars?" The woman carefully thought it over and said that she would. Then he asked, "Would you sleep with me for fifty dollars?" The woman took great offense, and said "Do you think I am some kind of whore?" The man answered, "Ma'am, we've already established you are a harlot. Now we are only bargaining over price." The same attitude has led many away from Jesus, selling Him for the sake of more money or more things.
c. Go with the men: In response to Balaam's hard heart, God gave Balaam over to his sinful desire. Again, God did not change His mind. Because of Balaam's hard heart, God sent Balaam on a path of judgment.
Commentary on Numbers 22:22-35
Notes (NET Translation)
22 Then God's anger was kindled because he went, and the angel of the LORD stood in the road to oppose him. Now he was riding on his donkey and his two servants were with him.
In verse 20 God tells Balaam to go with Balak's messengers and in verse 21 Balaam obeys the order. But here, in verse 22, God is angry with Balaam for going. This discrepancy has caused many scholars to think verses 22-35 were once an independent narrative that has been placed here. But even if this is the case we still have to try and understand this passage in its present literary context.
Some scholars understand the Hebrew particle ki as temporal, meaning God became angry "while he was going". But the cause of the anger still needs to be determined. The phraseology recalls expressions of God's anger with people in a rebellious state (11:1; 12:9; 25:3). Jewish tradition (Targ. Onk., Rashi, Rashbam, Tosafot.) holds that "Balaam's acquiescence indicates his eagerness to curse Israel, thereby arousing the anger of God."1
That God would become angry and engage one of his servants on a journey directed by him follows the enigmatic pattern echoed in the Pentateuch in the lives of Moses on his way back to Egypt (Exod 4:24-26) and Jacob at Peniel (Gen 32:22-32). These incidents seem to serve the purpose of reminding these men that a holy God is in control of the situation and the lives of his people and that they as his servants should be faithful to the tasks assigned to them to carry out God's plans. Lest Balaam think he might ply his prophetic trade of his own accord and reap a considerable reward from the king of Moab, God confronted him in his rebellious state of mind-that state of mind that prevented him from seeing God's emissary in the road three separate times.2
Much has also been made of the fact that the parenthetical remark about Balaam's two servants precludes the fact that he was with the Moabite princes, thus marking out a contradiction between the source of vv. 2-21 and that of the present narrative. But this is surely hyper-criticism. Traveling with servants was a common practice in the ancient world, and one could make much of the Moabite princes not having servants with them. The narrator does mention the Moabite princes in v. 35, but the point is that they, their servants (if they had any), and the servants of Balaam (who are mentioned only here) are irrelevant to the main line of the story. The story has only four principal characters: Yahweh, his angel, Balaam, and the donkey. That the narrator did not tell the reader why Balaam was traveling with his servants rather than with the princes is asking the story to tell what the narrator has not disclosed.3
23 And the donkey saw the angel of the LORD standing in the road with his sword drawn in his hand, so the donkey turned aside from the road and went into the field. But Balaam beat the donkey, to make her turn back to the road.
24 Then the angel of the LORD stood in a path among the vineyards, where there was a wall on either side.
That vineyards are mentioned means that the setting is not the desert, but either at the very beginning or more probably toward the end of Balaam's journey to Moab.4
25 And when the donkey saw the angel of the LORD, she pressed herself into the wall, and crushed Balaam's foot against the wall. So he beat her again.
26 Then the angel of the LORD went farther, and stood in a narrow place, where there was no way to turn either to the right or to the left.
27 When the donkey saw the angel of the LORD, she crouched down under Balaam. Then Balaam was angry, and he beat his donkey with a staff.
28 Then the LORD opened the mouth of the donkey, and she said to Balaam, "What have I done to you that you have beaten me these three times?"
The Lord gives the donkey the power of speech. The author does not believe donkeys have a natural capacity for speech.
29 And Balaam said to the donkey, "You have made me look stupid; I wish there were a sword in my hand, for I would kill you right now."
The text does not tell us about Balaam's emotions at this moment. Is he amazed that his donkey speaks or does he answer matter-of-factly? The sword Balaam seeks is close at hand with the angel.
30 The donkey said to Balaam, "Am not I your donkey that you have ridden ever since I was yours until this day? Have I ever attempted to treat you this way?" And he said, "No."
31 Then the LORD opened Balaam's eyes, and he saw the angel of the LORD standing in the way with his sword drawn in his hand; so he bowed his head and threw himself down with his face to the ground.
We are probably to understand that the angel of the Lord was not normally visible to human eyes. This explains why the Lord needs to open Balaam's eyes.
32 The angel of the LORD said to him, "Why have you beaten your donkey these three times? Look, I came out to oppose you because what you are doing is perverse before me. 33 The donkey saw me and turned from me these three times. If she had not turned from me, I would have killed you but saved her alive."
The donkey is proverbial for its dullness and obstinacy. This passage is intended to humiliate Balaam.
Balaam, who desires to subdue Israel with words, cannot even subdue his ass with a stick (Tanḥ. Balak 9). Balaam, who claims prophetic sight (24:4, 17), cannot see what his ass sees three times. Balaam, who claims prophetic speech since the Lord puts words into his mouth (22:38; 23:5, 12, 16), is now matched by his ass (v. 28). Balaam, who boasts that "his knowledge is from the Most High" (24:16), has to admit, "I did not know" (v. 34; Tanḥ. Balak 10). Balaam, who is the wisest of the wise, is bested in a verbal exchange with the most stupid of beasts (v. 30; Gen. R. 93:10; Num. R. 20:14). Balaam, who wishes to slay a whole people with his words, can only kill his ass with a sword (Num. K 20:14). Balaam, who would slay his ass if only he could find a sword (v. 29), does not see the sword extended by the angel (v. 23). Thus "the ass in this episode plays the role of Balaam-beholding divine visions with eyes unveiled-to Balaam's Balak." In truth, Balaam is depicted on a level lower than his ass: more unseeing in his inability to detect the angel, more stupid in being defeated verbally by his ass, and more beastly in subduing it with his stick whereas it responds with tempered speech.
The lampooning of Balaam, then, serves the purpose of downgrading his reputation. It aims to demonstrate that this heathen seer, who was intent on cursing Israel without God's consent, is in reality a fool, a caricature of a seer, one outwitted even by his dumb beast. This image of Balaam-as wicked-is the one reflected in the later biblical and postbiblical literature. He is depicted as one whose Pharaonic malice toward Israel will be frustrated by Israel's God as He transforms Balaam's curses into blessings.5
34 Balaam said to the angel of the LORD, "I have sinned, for I did not know that you stood against me in the road. So now, if it is evil in your sight, I will go back home."
35 But the angel of the LORD said to Balaam, "Go with the men, but you may only speak the word that I will speak to you." So Balaam went with the princes of Balak.
[The] conduct of the ass prefigures that of Balaam. Just as Balaam drives on his ass until brought up short by the angel of the LORD, so Balak will push Balaam to curse Israel until he is stopped by his encounter with God. As God opens the ass's mouth, so he will put his words in Balaam's to declare his will. This parallelism between Balaam and his ass suggests that the ability to declare God's word is not necessarily a sign of Balaam's holiness, only that God can use anyone to be his spokesman.
Throughout the Bible, prophecy and other ecstatic spiritual gifts are regarded as signs of inspiration, but not necessarily of holiness or of a right standing with God. False prophets may accurately foretell the future (Deut. 13:1-5). Though condemned to lose his throne, Saul still prophesied (1 Sam. 19:23-24). Caiaphas prophesied the death of Christ (John 11:51-52). Jewish exorcists cast out demons in Jesus' name without believing in him (Mark 9:38-39; Acts 9:13-16). The Corinthian church was long on ecstatic spiritual experience but short on love, holiness and sound doctrine (1 Cor. 1-15). Our Lord warned that on the last day neither prophecy, exorcism nor miracles would guarantee entry to the kingdom of heaven, only 'he who does the will of my Father who is in heaven' (Matt. 7:21-23).6
