Numbers 22:22
Then God's anger was kindled because Balaam was going along, and the angel of the LORD stood in the road to oppose him. Balaam was riding his donkey, and his two servants were with him.
But God was angry
The Hebrew word for "angry" here is "אַף" (aph), which often denotes a flaring of the nostrils, a vivid image of divine displeasure. This phrase underscores the seriousness of Balaam's actions. Despite Balaam's earlier insistence that he would only speak what God commanded, his heart was swayed by the promise of reward from Balak. This serves as a reminder of God's omniscience and His intolerance for duplicity or greed, emphasizing the need for purity of heart in our intentions.

that Balaam was going
The journey of Balaam is not merely a physical one but a spiritual descent into compromise. The Hebrew verb "הָלַךְ" (halak) means "to go" or "to walk," and it often implies a manner of life or conduct. Balaam's path was one of disobedience, as he chose to pursue his own desires over God's clear instructions. This highlights the importance of aligning our paths with God's will, as deviation can lead to divine opposition.

and the angel of the LORD
The "angel of the LORD" is a significant figure in the Old Testament, often seen as a manifestation of God's presence. The Hebrew term "מַלְאַךְ" (malak) means "messenger," and this divine messenger acts as an enforcer of God's will. The presence of the angel signifies the gravity of Balaam's rebellion and serves as a divine intervention to prevent further transgression. It reminds us of God's active role in guiding and correcting His people.

stood in the road to oppose him
The Hebrew word for "stood" is "נָצַב" (natsab), which conveys a sense of firmness and determination. The angel's position in the road is a physical and spiritual blockade, representing God's resistance to Balaam's misguided journey. The word "oppose" comes from "שָׂטָן" (satan), meaning "to act as an adversary." This is one of the few instances where the term is used in the Old Testament, illustrating the seriousness of Balaam's opposition to God's will. It serves as a powerful reminder that God will actively intervene to prevent His people from straying too far from His path.

Balaam was riding his donkey
The image of Balaam on his donkey is both literal and symbolic. The donkey, a humble and often stubborn animal, mirrors Balaam's own obstinacy. In the ancient Near Eastern context, a donkey was a common means of transport, but here it becomes a tool for divine communication. This scene foreshadows the miraculous event where the donkey speaks, highlighting God's sovereignty in using the ordinary to achieve His purposes.

and his two servants were with him
The presence of Balaam's servants indicates that he was not alone in his journey, yet they remain passive observers in the narrative. This detail emphasizes Balaam's responsibility and the personal nature of his encounter with the divine. It serves as a reminder that while others may accompany us in life, our spiritual journey and accountability before God are ultimately personal. The servants' silence contrasts with the forthcoming dialogue between Balaam and the donkey, underscoring the unexpected ways God can communicate His truth.

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 a complex figure, known for his interactions with God and his eventual role in leading Israel into sin.

2. The Angel of the LORD
A divine messenger who appears in the Old Testament, often representing God's presence and authority. In this passage, the Angel of the LORD stands as an adversary to Balaam, indicating divine displeasure.

3. The Donkey
Balaam's donkey plays a crucial role in the account, as it is given the ability to see the Angel of the LORD and eventually speaks to Balaam, highlighting the spiritual blindness of Balaam.

4. The Road
The path Balaam takes to meet Balak. It becomes a place of divine encounter and confrontation, symbolizing the journey of obedience versus disobedience.

5. Balaam's Servants
They accompany Balaam on his journey, witnessing the events but not directly interacting with the divine encounter.
Teaching Points
Divine Opposition to Disobedience
God actively opposes actions that go against His will, as seen in His anger towards Balaam's journey. This serves as a reminder to seek God's guidance and align our actions with His purposes.

Spiritual Blindness
Balaam's inability to see the Angel of the LORD, while his donkey does, illustrates the danger of spiritual blindness. We must remain vigilant and open to God's direction, even when it comes from unexpected sources.

God's Sovereignty and Control
The account demonstrates God's control over all creation, including animals, to fulfill His purposes. Trusting in God's sovereignty can bring peace and assurance in our lives.

The Role of the Angel of the LORD
The Angel of the LORD acts as a divine messenger and enforcer of God's will. Understanding this role can deepen our appreciation for God's active involvement in the world.

The Consequences of Greed
Balaam's account warns against the pursuit of material gain at the expense of righteousness. We are called to prioritize obedience to God over worldly rewards.
Bible Study Questions
1. How does Balaam's encounter with the Angel of the LORD challenge our understanding of divine intervention in our lives?

2. In what ways can we become spiritually blind, like Balaam, and how can we cultivate spiritual awareness?

3. How does the account of Balaam and his donkey illustrate the concept of God's sovereignty over creation?

4. What lessons can we learn from Balaam's motivations and actions about the dangers of greed and the pursuit of personal gain?

5. How can the role of the Angel of the LORD in this passage inform our understanding of God's guidance and protection in our own lives?
Connections to Other Scriptures
Genesis 16:7-14
The Angel of the LORD appears to Hagar, showing the recurring role of this divine figure in guiding and intervening in human affairs.

2 Peter 2:15-16
Peter references Balaam's account, highlighting his love for gain from wrongdoing and the rebuke he received from a speechless donkey.

Revelation 2:14
Balaam is mentioned in the context of leading Israel into sin, showing the long-term consequences of his actions.
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
Adversary, Angel, Anger, Angry, Ass, Balaam, Burneth, Donkey, God's, Kindled, Messenger, Moved, Oppose, Placed, Position, Purpose, Riding, Road, Seated, Servants, Stand, Stationeth, Stood, Withstand, Wrath
Dictionary of Bible Themes
Numbers 22:22

     5480   protection
     5790   anger, divine
     5814   confrontation
     8786   opposition, to sin and evil

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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