Numbers 22:23
When the donkey saw the angel of the LORD standing in the road with a drawn sword in his hand, she turned off the path and went into a field. So Balaam beat her to return her to the path.
When the donkey saw the Angel of the LORD
The phrase "the donkey saw" is significant as it highlights the irony in the narrative. In Hebrew, the word for "saw" is רָאָה (ra'ah), which means to perceive or discern. The donkey, a humble and seemingly insignificant creature, perceives the divine presence that Balaam, a renowned seer, fails to recognize. This serves as a reminder of God's sovereignty and the unexpected ways He can reveal Himself. The "Angel of the LORD" is a theophany, a visible manifestation of God. In the Old Testament, this figure often represents God's direct intervention in human affairs, emphasizing His active role in guiding and correcting His people.

standing in the road
The phrase "standing in the road" indicates a deliberate obstruction. The Hebrew word for "road" is דֶּרֶךְ (derekh), which can also mean a way or path. This suggests that God is actively intervening in Balaam's journey, symbolizing divine guidance and correction. The road represents Balaam's chosen path, which is contrary to God's will. The Angel's presence is a divine blockade, urging Balaam to reconsider his intentions and align with God's purposes.

with a drawn sword in His hand
The imagery of "a drawn sword" is a powerful symbol of judgment and authority. In Hebrew, the word for "sword" is חֶרֶב (cherev), often associated with divine judgment or warfare. The Angel's drawn sword signifies impending judgment and the seriousness of Balaam's disobedience. It serves as a warning of the consequences of opposing God's will. This imagery is reminiscent of other biblical instances where God's messengers wield swords, underscoring the theme of divine justice and protection.

she turned off the path and went into a field
The action of the donkey "turning off the path" symbolizes a deviation from the intended course. The Hebrew word for "path" is אֹרַח (orach), which can also mean a journey or way of life. The donkey's deviation represents a corrective action, steering away from danger. This act of turning into "a field" suggests a place of safety and provision, contrasting with the perilous path Balaam is on. It highlights the theme of divine intervention, where God uses unexpected means to redirect and protect His people from harm.

Persons / Places / Events
1. Balaam
A non-Israelite prophet or diviner who is summoned by Balak, the king of Moab, to curse the Israelites. Balaam is known for his interactions with God and his eventual blessing of Israel instead of cursing them.

2. The Donkey
Balaam's donkey, which is given the ability to see the angel of the LORD and later to speak. The donkey's actions and words are pivotal in revealing Balaam's spiritual blindness.

3. The Angel of the LORD
A divine messenger who stands in the path to oppose Balaam. The angel's presence signifies God's intervention and serves as a warning to Balaam.

4. The Road
The path Balaam is traveling on to meet Balak. It symbolizes Balaam's journey and intentions, which are contrary to God's will.

5. The Field
The place where the donkey turns aside, representing a deviation from the intended path and a moment of divine intervention.
Teaching Points
Spiritual Blindness
Balaam's inability to see the angel initially, while his donkey does, highlights the danger of spiritual blindness. We must seek God's guidance to open our eyes to His will.

Divine Intervention
God's intervention through the angel and the donkey's actions shows His sovereignty and care. We should be attentive to God's interventions in our lives, even when they come in unexpected ways.

Obedience to God's Will
Balaam's journey represents a conflict between personal desires and God's commands. We must prioritize obedience to God over personal gain or ambition.

Humility and Repentance
Balaam's reaction to the donkey's actions and the angel's message calls for humility and repentance. We should be willing to admit our wrongs and change our course when confronted by God's truth.

God's Use of Unlikely Messengers
The speaking donkey reminds us that God can use any means to communicate His message. We should remain open to hearing God's voice through various channels.
Bible Study Questions
1. How does Balaam's initial reaction to the donkey's behavior reflect his spiritual state, and what can we learn from this about our own spiritual awareness?

2. In what ways does the account of Balaam and the donkey illustrate the concept of divine intervention, and how can we recognize such interventions in our own lives?

3. How does Balaam's encounter with the angel of the LORD challenge us to examine our motives and align them with God's will?

4. What lessons can we draw from the donkey's role in this account about humility and being open to God's guidance, even from unexpected sources?

5. How do the New Testament references to Balaam (e.g., 2 Peter 2:15-16, Revelation 2:14) expand our understanding of his character and the consequences of his actions, and how can this inform our own walk with God?
Connections to Other Scriptures
2 Peter 2:15-16
This passage references Balaam's error and the speaking donkey, highlighting Balaam's love for gain and his deviation from righteousness.

Revelation 2:14
Balaam is mentioned in the context of leading others into sin, showing the long-term impact of his actions and intentions.

Genesis 16:7-13
The appearance of the angel of the LORD to Hagar, similar to Balaam's encounter, emphasizes divine intervention and guidance.
A Rotting ConscienceH. W. Beecher.Numbers 22:15-35
BalaamC. Kingsley, M. A.Numbers 22:15-35
Balaam Rebuked, But not CheckedT. T. Munger.Numbers 22:15-35
Balaam Stopped by an AngelJ. Parker, D. D.Numbers 22:15-35
Balaam the Man of Double MindC. Ness.Numbers 22:15-35
Balaam, an Instance of Moral PerversionW. M. Taylor, D. D.Numbers 22:15-35
Balaam; Or, Spiritual Influence, Human and DivineHomilistNumbers 22:15-35
Balaam's AssW. Jones.Numbers 22:15-35
Balaam's Ass, or Cruelty RebukedJ. W. Hardman, LL. D.Numbers 22:15-35
Balaam's I have SinnedJames Vaughan, M. A.Numbers 22:15-35
Balaam's ProtestW. Roberts.Numbers 22:15-35
Balaam's VisionJ. P. Smith, LL. D.Numbers 22:15-35
Balak's Second Application to BalaamW. Jones.Numbers 22:15-35
Dallying with TemptationT. T. Munger.Numbers 22:15-35
God Answers Men as They WishIsaac Williams, B. D.Numbers 22:15-35
God Permits Balaam to Go, and Yet is AngryF. D. Maurice, M. A.Numbers 22:15-35
God Withstanding SinnersJ. J. Van Oosterzee, D. D.Numbers 22:15-35
God's Opposition to BalaamHenry, MatthewNumbers 22:15-35
Gold an Ignoble Motive for ServiceC. Kingsley.Numbers 22:15-35
No Contradiction Between God's Two Answers to BalaamT. T. Manger.Numbers 22:15-35
No Without Any Yes in ItS. S. ChronicleNumbers 22:15-35
Obedience Without Love, as Instanced in the Character OfJ. H. Newman, D. D.Numbers 22:15-35
Obstacles to VisionJ. Halsey.Numbers 22:15-35
Obstructive ProvidencesT. G. Horton.Numbers 22:15-35
On Tampering with ConscienceA. Jessopp, M. A.Numbers 22:15-35
Parallels to the Case of BalaamAmerican S. S. TimesNumbers 22:15-35
Perversion as Shown in the Character of BalaamF. W. Robertson, M. A.Numbers 22:15-35
Restraints from SinD. G. Watt, M. A.Numbers 22:15-35
Sin PerverseBp. Babington.Numbers 22:15-35
Something Wrong with ConscienceChristian AgeNumbers 22:15-35
The Cause of God's Anger with BalaamS. Cox, D. D.Numbers 22:15-35
The Character of BalaamG. Wagner.Numbers 22:15-35
The Divine Permission of Self-WillS. Cox, D. D.Numbers 22:15-35
The Opposition of God's AngelW. Roberts.Numbers 22:15-35
The Talking Ass, and What it Taught BalaamS. Cox, D. D.Numbers 22:15-35
The Way of the PerverseT. De Witt Talmage.Numbers 22:15-35
Trifling with ConscienceJ. E. C. Welldon, M. A.Numbers 22:15-35
Withstanding TemptationJuvenile Templar.Numbers 22:15-35
The Angel, the Prophet, and the AssD. Young Numbers 22:22-35
People
Amorites, Balaam, Balak, Beor, Israelites, Moabites, Moses, Zippor
Places
Amaw, Arnon, Bamoth-baal, Egypt, Euphrates River, Jericho, Jordan River, Kiriath-huzoth, Midian, Moab, Pethor
Topics
Angel, Aside, Ass, Balaam, Beat, Blows, Donkey, Drawn, Field, Messenger, Road, Smiteth, Smote, Standing, Struck, Sword, Turn, Turneth, Turning, Waiting
Dictionary of Bible Themes
Numbers 22:23

     5184   standing

Numbers 22:21-23

     1305   God, activity of
     5572   sword

Numbers 22:21-35

     4111   angels, servants

Numbers 22:22-23

     4633   donkey

Numbers 22:22-24

     4140   angel of the Lord

Library
Balaam
He sent messengers therefore unto Balaam the son of Beor to Pethor, which is by the river of the land of the children of his people, to call him, saying, Behold there is a people come out from Egypt: behold, they cover the face of the earth, and they abide over against me.'--NUM. xxii. 6. Give a general outline of the history. See Bishop Butler's great sermon. I. How much knowledge and love of good there may be in a bad man. Balaam was a prophet: (a) He knew something of the divine character,
Alexander Maclaren—Expositions of Holy Scripture

Confession of Sin --A Sermon with Seven Texts
The Hardened Sinner. PHARAOH--"I have sinned."--Exodus 9:27. I. The first case I shall bring before you is that of the HARDENED SINNER, who, when under terror, says, "I have sinned." And you will find the text in the book of Exodus, the 9th chap. and 27th verse: "And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the Lord is righteous, and I and my people are wicked." But why this confession from the lips of the haughty tyrant? He was not often wont to
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

The Assyrian Revival and the Struggle for Syria
Assur-nazir-pal (885-860) and Shalmaneser III. (860-825)--The kingdom of Urartu and its conquering princes: Menuas and Argistis. Assyria was the first to reappear on the scene of action. Less hampered by an ancient past than Egypt and Chaldaea, she was the sooner able to recover her strength after any disastrous crisis, and to assume again the offensive along the whole of her frontier line. Image Drawn by Faucher-Gudin, from a bas-relief at Koyunjik of the time of Sennacherib. The initial cut,
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

Sovereignty and Human Responsibility
"So then every one of us shall give account of himself to God" (Rom. 14:12). In our last chapter we considered at some length the much debated and difficult question of the human will. We have shown that the will of the natural man is neither Sovereign nor free but, instead, a servant and slave. We have argued that a right conception of the sinner's will-its servitude-is essential to a just estimate of his depravity and ruin. The utter corruption and degradation of human nature is something which
Arthur W. Pink—The Sovereignty of God

How the Whole and the Sick are to be Admonished.
(Admonition 13.) Differently to be admonished are the whole and the sick. For the whole are to be admonished that they employ the health of the body to the health of the soul: lest, if they turn the grace of granted soundness to the use of iniquity, they be made worse by the gift, and afterwards merit the severer punishments, in that they fear not now to use amiss the more bountiful gifts of God. The whole are to be admonished that they despise not the opportunity of winning health for ever.
Leo the Great—Writings of Leo the Great

Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution
John Edgar McFadyen—Introduction to the Old Testament

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