So the next morning when Balaam arose, he saddled his donkey, and went off with the princes of Moab. 22 But now God’s anger flared up at him for going, and the angel of the Lord took up a position on the road as his adversary. As Balaam was riding along on his donkey, accompanied by two of his servants, 23 the donkey saw the angel of the Lord standing in the road with sword drawn. The donkey turned off the road and went into the field, and Balaam beat the donkey to bring her back on the road. 24 Then the angel of the Lord stood in a narrow lane between vineyards with a stone wall on each side. 25 When the donkey saw the angel of the Lord there, she pressed against the wall; and since she squeezed Balaam’s leg against the wall, he beat her again. 26 Then the angel of the Lord again went ahead, and stood next in a passage so narrow that there was no room to move either to the right or to the left. 27 When the donkey saw the angel of the Lord there, she lay down under Balaam. Balaam’s anger flared up and he beat the donkey with his stick. 28 Then the Lord opened the mouth of the donkey, and she asked Balaam, “What have I done to you that you beat me these three times?” 29 “You have acted so willfully against me,” said Balaam to the donkey, “that if I only had a sword at hand, I would kill you here and now.” 30 But the donkey said to Balaam, “Am I not your donkey, on which you have always ridden until now? Have I been in the habit of treating you this way before?” “No,” he replied. 31 Then the Lord opened Balaam’s eyes, so that he saw the angel of the Lord standing on the road with sword drawn; and he knelt and bowed down to the ground. 32 But the angel of the Lord said to him: “Why have you beaten your donkey these three times? I have come as an adversary because this rash journey of yours is against my will. 33 When the donkey saw me, she turned away from me these three times. If she had not turned away from me, you are the one I would have killed, though I would have spared her.” 34 Then Balaam said to the angel of the Lord, “I have sinned. Yet I did not know that you took up a position to oppose my journey. Since it has displeased you, I will go back home.” 35 But the angel of the Lord said to Balaam: “Go with the men; but you may say only what I tell you.” So Balaam went on with the princes of Balak.
In Numbers 22:1-20, the Israelites camp in the plains of Moab, near the Jordan River, preparing to enter the Promised Land. Balak, the king of Moab, was alarmed by their presence and their previous military victories. Fearing they will overrun his land, Balak seeks the help of Balaam, a well-known non-Israelite diviner (seer), to curse Israel. Despite Balak’s entreaties and promises of wealth, God instructs Balaam not to curse Israel, as they are blessed. Balaam initially refuses, but after a second request from Balak, God permits him to go, but with the condition that Balaam speaks only what God commands. Balaam’s hesitation and willingness to entertain Balak’s second request reflect an internal conflict—his desire for wealth versus his knowledge of God’s will. A person who practices divination attempts to gain insight into future events or uncover hidden knowledge by interpreting signs, omens, or supernatural phenomena. The pagan practice of divination is considered an abomination and expressly forbidden (Deut. 18:10-12).
Balaam sets out on his donkey to meet Balak and although God permitted Balaam to go, He becomes angry because Balaam's intentions are not fully aligned with His will. Balaam’s desire for personal gain, despite God’s clear instructions, contributes to God’s anger, showing that Balaam’s heart was not fully obedient. As Balaam travels, the angel of the Lord stands in his path as an adversary. Balaam is blinded to the angel's presence but the donkey sees the angel who blocked the road three times. The donkey recognizes the danger of divine opposition and reacts correctly by turning off the road, pressing against a wall, and finally lying down when the path is completely blocked. Balaam was hemmed in by God. Because of his spiritual blindness and out of frustration, Balaam beat the donkey each time. Balaam fails to recognize that God Himself is opposing his path. The donkey’s actions save Balaam’s life, reflecting God’s mercy in preventing further disobedience.
After the third beating, the Lord opens the donkey’s mouth, and it speaks, questioning Balaam’s harsh treatment. The donkey speaking underscores the absurdity of a lowly beast being more aware of divine activity than the prophet. The donkey questioned why Balaam beat him and reminded Balaam of his loyalty over the years. The speech of the donkey is a divine tool used to expose Balaam’s stubbornness and lack of awareness, furthering the irony of the narrative. God then opens Balaam’s eyes to see the angel, who rebukes him for making a journey that is contrary to divine intent. The angel tells Balaam that had the donkey not stopped, Balaam would have been killed. Balaam acknowledges his sin, and the angel allows him to continue his journey, but only under the condition that he speaks only what God commands. This encounter emphasizes God’s sovereignty over Balaam’s prophetic authority, making it clear that Balaam, the non-Israelite, is not free to act on his own but must submit to God’s will entirely. This reinforces the theological principle that God is sovereign over all, even over non-Israelite prophets, and that His plans for His people cannot be thwarted by human intentions.
Heavenly Father, thank You for guiding us even when we are blind to Your will. We often stray in pursuit of our own desires, but in Your mercy, You correct our path. Open our eyes to see Your presence and help us to submit fully to Your will, speaking and acting only as You command. This we pray through Christ our Lord. Amen
References
- McSorley, Joseph. An Outline History of the Church by Centuries (From St. Peter to Pius XII). 2nd ed., B. Herder Book Co., 1944.
- Orchard, Bernard, et al. A Catholic Commentary on Holy Scripture. Feb. 1953.
- Chiu, José Enrique Aguilar, et al. The Paulist Biblical Commentary. Paulist Press, 2018.
- Faculty of the University of Navarre. The Navarre Bible: New Testament Expanded Edition. Four Courts / Scepter, 2008.
- Brown, Raymond Edward, et al. The New Jerome Biblical Commentary. Prentice Hall, 1990.
- Charpentier, Etienne. How to Read the Old Testament. Translated by John Bowden, 1981.
- Komonchak, Joseph, et al., editors. The New Dictionary of Theology.
- McKenzie, John. Dictionary of the Bible. Collier Books, 1965.
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