Numbers 22:24 Study Bible: Then the angel of the LORD stood in a narrow path between the vineyards, a wall being on this side, and a wall on that side.

◄ Numbers 22:24 ►

Then the angel of the LORD stood in a narrow passage between two vineyards, with walls on either side.

Then the angel of the LORD
The "angel of the LORD" is often understood as a theophany, a manifestation of God Himself. In the Old Testament, this figure appears at critical moments, such as with Hagar (Genesis 16:7-13) and Moses (Exodus 3:2). This presence signifies divine intervention and authority, emphasizing the seriousness of Balaam's mission and God's direct involvement.

stood in a narrow passage
The narrow passage symbolizes a place of decision and confrontation. It represents a point where Balaam must choose between obedience to God or pursuing his own desires. This imagery is reminiscent of the "narrow path" in Matthew 7:13-14, which speaks to the difficulty and importance of choosing the righteous path.

between two vineyards
Vineyards in biblical times were symbols of prosperity and blessing (Isaiah 5:1-7). The location between two vineyards may suggest a place of potential blessing that Balaam is at risk of losing due to his disobedience. It also highlights the contrast between the abundance of God's provision and the barrenness of Balaam's spiritual state.

with walls on either side
The walls indicate restriction and limitation, suggesting that Balaam's path is being divinely constrained. This imagery can be connected to the concept of God's law as a boundary that guides and protects (Psalm 119:105). The walls serve as a physical manifestation of God's attempt to prevent Balaam from straying into error.

Persons / Places / Events

1. The Angel of the LORD
A divine messenger often seen as a manifestation of God Himself. In this context, the Angel is sent to confront Balaam, a prophet who is on his way to curse Israel.

2. Balaam
A non-Israelite prophet known for his ability to bless or curse. He is hired by Balak, the king of Moab, to curse the Israelites.

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

4. The Narrow Passage
A constricted path between two vineyards, symbolizing a place of decision and confrontation where Balaam's path is blocked by the Angel.

5. Vineyards
Representing cultivated land, possibly symbolizing the blessings and promises of God that Balaam is being prevented from cursing.

Teaching Points

Divine Intervention
God actively intervenes in human affairs to accomplish His purposes, even using unexpected means like a talking donkey.

Spiritual Blindness
Balaam's inability to see the Angel of the LORD contrasts with the donkey's spiritual perception, reminding us to be spiritually aware and discerning.

Obedience to God
Balaam's journey represents a conflict between human desires and divine will. We must align our actions with God's commands.

God's Sovereignty
The passage illustrates God's control over circumstances, ensuring His plans for His people are fulfilled despite human intentions.

Moral Integrity
Balaam's account warns against compromising moral integrity for personal gain, urging believers to remain steadfast in righteousness.

Bible Study Questions

1. How does the presence of the Angel of the LORD in this passage reflect God's involvement in our daily lives?

2. In what ways can we become more spiritually perceptive, like Balaam's donkey, to recognize God's guidance?

3. How does Balaam's account challenge us to examine our motives and ensure they align with God's will?

4. What are some modern-day "narrow passages" where we might encounter divine intervention, and how should we respond?

5. How can the account of Balaam and the Angel of the LORD encourage us to trust in God's sovereignty over our circumstances?

Connections to Other Scriptures

Genesis 16:7-13
The Angel of the LORD appears to Hagar, showing that this figure often intervenes in critical moments to guide or protect.

Exodus 23:20-23
God promises to send an angel to guide the Israelites, indicating divine guidance and protection.

2 Peter 2:15-16
Peter references Balaam's account, highlighting the folly of pursuing unrighteous gain and the miraculous intervention of the donkey.

Sermons

A Rotting Conscience	H. W. Beecher.	Numbers 22:15-35
Balaam	C. Kingsley, M. A.	Numbers 22:15-35
Balaam Rebuked, But not Checked	T. T. Munger.	Numbers 22:15-35
Balaam Stopped by an Angel	J. Parker, D. D.	Numbers 22:15-35
Balaam the Man of Double Mind	C. Ness.	Numbers 22:15-35
Balaam, an Instance of Moral Perversion	W. M. Taylor, D. D.	Numbers 22:15-35
Balaam; Or, Spiritual Influence, Human and Divine	Homilist	Numbers 22:15-35
Balaam's Ass	W. Jones.	Numbers 22:15-35
Balaam's Ass, or Cruelty Rebuked	J. W. Hardman, LL. D.	Numbers 22:15-35
Balaam's I have Sinned	James Vaughan, M. A.	Numbers 22:15-35
Balaam's Protest	W. Roberts.	Numbers 22:15-35
Balaam's Vision	J. P. Smith, LL. D.	Numbers 22:15-35
Balak's Second Application to Balaam	W. Jones.	Numbers 22:15-35
Dallying with Temptation	T. T. Munger.	Numbers 22:15-35
God Answers Men as They Wish	Isaac Williams, B. D.	Numbers 22:15-35
God Permits Balaam to Go, and Yet is Angry	F. D. Maurice, M. A.	Numbers 22:15-35
God Withstanding Sinners	J. J. Van Oosterzee, D. D.	Numbers 22:15-35
God's Opposition to Balaam	Henry, Matthew	Numbers 22:15-35
Gold an Ignoble Motive for Service	C. Kingsley.	Numbers 22:15-35
No Contradiction Between God's Two Answers to Balaam	T. T. Manger.	Numbers 22:15-35
No Without Any Yes in It	S. S. Chronicle	Numbers 22:15-35
Obedience Without Love, as Instanced in the Character Of	J. H. Newman, D. D.	Numbers 22:15-35
Obstacles to Vision	J. Halsey.	Numbers 22:15-35
Obstructive Providences	T. G. Horton.	Numbers 22:15-35
On Tampering with Conscience	A. Jessopp, M. A.	Numbers 22:15-35
Parallels to the Case of Balaam	American S. S. Times	Numbers 22:15-35
Perversion as Shown in the Character of Balaam	F. W. Robertson, M. A.	Numbers 22:15-35
Restraints from Sin	D. G. Watt, M. A.	Numbers 22:15-35
Sin Perverse	Bp. Babington.	Numbers 22:15-35
Something Wrong with Conscience	Christian Age	Numbers 22:15-35
The Cause of God's Anger with Balaam	S. Cox, D. D.	Numbers 22:15-35
The Character of Balaam	G. Wagner.	Numbers 22:15-35
The Divine Permission of Self-Will	S. Cox, D. D.	Numbers 22:15-35
The Opposition of God's Angel	W. Roberts.	Numbers 22:15-35
The Talking Ass, and What it Taught Balaam	S. Cox, D. D.	Numbers 22:15-35
The Way of the Perverse	T. De Witt Talmage.	Numbers 22:15-35
Trifling with Conscience	J. E. C. Welldon, M. A.	Numbers 22:15-35
Withstanding Temptation	Juvenile Templar.	Numbers 22:15-35
The Angel, the Prophet, and the Ass	D. 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, Either, Fence, Hollow, Messenger, Narrow, Path, Position, Road, Sides, Standeth, Stood, Vine-gardens, Vineyards, Wall, Walls

Dictionary of Bible Themes

Numbers 22:24

4538 vineyard
5480 protection

Numbers 22:21-35

4111 angels, servants

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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