Numbers 22:32
The angel of the LORD asked him, "Why have you beaten your donkey these three times? Behold, I have come out to oppose you, because your way is perverse before me.
The angel of the LORD
This phrase refers to a divine messenger, often seen as a manifestation of God Himself in the Old Testament. The Hebrew term "mal'ak YHWH" is used, indicating a special envoy of God, distinct from other angels. In the context of Numbers 22, the angel of the LORD serves as a divine intervention in Balaam's journey, emphasizing God's sovereignty and the seriousness of Balaam's mission. Historically, the presence of the angel signifies God's direct involvement in the affairs of His people, guiding and correcting them.

asked him
This phrase indicates a direct communication between the divine and human realms. The Hebrew root "sha'al" implies a questioning that seeks understanding or accountability. In this narrative, the angel's question to Balaam is not merely for information but serves to confront Balaam with his actions and intentions, urging him to reflect on his path and align with God's will.

Why have you beaten your donkey
This question highlights the unjust treatment of the donkey by Balaam. The Hebrew word "nakah" for "beaten" suggests a violent or harsh action. This moment serves as a moral lesson, illustrating how Balaam's spiritual blindness led to physical violence. It underscores the theme of seeing and understanding God's will, as the donkey perceives the angel's presence while Balaam does not.

these three times?
The repetition of "three times" is significant in biblical literature, often symbolizing completeness or emphasis. In this context, it underscores Balaam's persistent misunderstanding and mistreatment, despite multiple opportunities to perceive the truth. This repetition serves as a narrative device to highlight Balaam's stubbornness and the need for divine intervention to correct his course.

I have come here to oppose you
The phrase reveals the purpose of the angel's appearance. The Hebrew root "satan" is used here, meaning to oppose or act as an adversary. This is one of the few instances where the term is used in a non-demonic sense, illustrating God's active role in redirecting Balaam's path. It serves as a reminder of God's protective nature over His people and His willingness to intervene when His plans are threatened.

because your way is reckless
The word "reckless" translates from the Hebrew "yarat," meaning to be rash or hasty. This critique of Balaam's journey reflects a deeper spiritual recklessness, where Balaam's desire for personal gain blinds him to God's will. It serves as a cautionary tale about the dangers of pursuing one's own desires over divine guidance.

before Me
This phrase emphasizes the personal nature of Balaam's offense against God. The Hebrew "panim" (face) suggests a direct affront to God's presence and authority. It highlights the intimate relationship between God and His people, where actions are not just against others but are ultimately before God Himself. This serves as a call to live with an awareness of God's constant presence and to align one's actions with His will.

Persons / Places / Events
1. Balaam
A non-Israelite prophet 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 Angel of the LORD
A divine messenger who appears to Balaam on the road to Moab. The Angel serves as God's representative, confronting Balaam about his actions and intentions.

3. The Donkey
Balaam's donkey, which sees the Angel of the LORD and tries to avoid him, ultimately speaking to Balaam after being beaten.

4. Moab
The region ruled by King Balak, who is fearful of the Israelites and seeks Balaam's help to curse them.

5. Balak
The king of Moab who hires Balaam to curse the Israelites, fearing their strength and numbers.
Teaching Points
Divine Intervention
God intervenes in our lives to correct our paths when we stray. Balaam's encounter with the Angel of the LORD serves as a reminder that God sees our intentions and actions.

Spiritual Perception
The donkey's ability to see the Angel of the LORD before Balaam did highlights the importance of spiritual awareness and sensitivity to God's presence.

Obedience to God
Balaam's account underscores the necessity of aligning our actions with God's will, even when external pressures push us in a different direction.

Consequences of Disobedience
Balaam's initial disobedience and the resulting confrontation with the Angel of the LORD illustrate the consequences of pursuing a path contrary to God's instructions.

God's Sovereignty
Despite human intentions, God's purposes prevail. Balaam's inability to curse Israel demonstrates God's control over all situations.
Bible Study Questions
1. How does Balaam's interaction with the Angel of the LORD challenge us to examine our own motives and actions in light of God's will?

2. In what ways can we cultivate spiritual awareness to recognize God's guidance in our lives, similar to the donkey's perception of the Angel?

3. How do the New Testament references to Balaam (2 Peter 2:15-16, Revelation 2:14) enhance our understanding of his character and the consequences of his actions?

4. What lessons can we learn from Balaam's account about the importance of obedience to God, even when faced with external pressures or temptations?

5. How does the concept of divine intervention in Balaam's journey encourage us to trust in God's sovereignty and purpose in our own lives?
Connections to Other Scriptures
Genesis 22
The concept of divine intervention and testing, as seen in the account of Abraham and Isaac, parallels Balaam's encounter with the Angel of the LORD, highlighting obedience and divine purpose.

2 Peter 2:15-16
This passage references Balaam's error and greed, providing a New Testament perspective on Balaam's actions and motivations.

Revelation 2:14
Balaam is mentioned in the context of leading others into sin, showing the long-term impact of his actions and decisions.
On Cruelty to AnimalsE.S. Prout Numbers 22:32
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
Balaam - the ArrestJ. Waite Numbers 22:31-35
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, Ass, Beaten, Behold, Blows, Contrary, Donkey, Forth, Hast, Messenger, Oppose, Path, Perverse, Pleasing, Purpose, Reckless, Ruin, Smitten, Struck, Walkest, Wherefore, Withstand
Dictionary of Bible Themes
Numbers 22:21-35

     4111   angels, servants

Numbers 22:31-34

     8319   perception, spiritual

Numbers 22:31-35

     6735   repentance, examples

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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