Numbers 22:28
Then the LORD opened the donkey's mouth, and she said to Balaam, "What have I done to you that you have beaten me these three times?"
Then the LORD opened the mouth of the donkey
This phrase marks a miraculous intervention by God, where He enables an animal to speak. The Hebrew word for "opened" is "פָּתַח" (pathach), which implies a divine action of granting ability or permission. In the ancient Near Eastern context, animals were often seen as mere beasts of burden, yet here, God uses a donkey to convey His message, demonstrating His sovereignty over all creation. This act serves as a reminder that God can use the most unexpected means to fulfill His purposes and communicate His will.

and she said to Balaam
The donkey, a humble and lowly creature, becomes the mouthpiece of God, speaking directly to Balaam. The Hebrew verb "אָמַר" (amar) is used here, which is a common term for speaking or saying. This highlights the irony and the divine humor in the situation, as Balaam, a renowned seer, is unable to perceive the angel of the LORD, while his donkey can. This serves as a humbling lesson that human wisdom and status are insignificant compared to divine insight and revelation.

What have I done to you
The donkey's question is both simple and profound, inviting Balaam to reflect on his actions. The phrase underscores the innocence of the donkey and the irrationality of Balaam's anger. In a broader theological sense, it prompts readers to consider their own actions and attitudes, especially when they act out of frustration or anger without understanding the full picture. It is a call to self-examination and humility before God.

to make you beat me
The act of beating the donkey is a reflection of Balaam's frustration and lack of control. The Hebrew word "הִכִּיתַנִי" (hikithani) implies a physical act of striking, which in this context, is unjust and unwarranted. This phrase serves as a metaphor for how people often react harshly to situations they do not understand, rather than seeking God's guidance and wisdom. It is a reminder of the importance of patience and seeking divine perspective in times of confusion or anger.

these three times?
The repetition of the beating "three times" emphasizes Balaam's persistent blindness and stubbornness. In biblical numerology, the number three often signifies completeness or emphasis. This detail highlights the extent of Balaam's spiritual blindness and the need for divine intervention to open his eyes. It serves as a cautionary tale about the dangers of ignoring God's signs and persisting in one's own way without seeking His guidance. The repetition also underscores God's patience and mercy, as He provides multiple opportunities for Balaam to recognize his error and repent.

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 becomes a key figure in this account. God opens the donkey's mouth to speak to Balaam, highlighting the miraculous nature of the event.

3. The Angel of the LORD
A divine messenger who stands in the path of Balaam and his donkey, unseen by Balaam but visible to the donkey. The angel's presence is a critical element in the unfolding of God's will.

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

5. The LORD (Yahweh)
The God of Israel, who intervenes in Balaam's journey, demonstrating His sovereignty and control over the situation.
Teaching Points
Divine Intervention
God can use any means, even a donkey, to accomplish His purposes and communicate His will. We should remain open to unexpected ways God might speak to us.

Spiritual Blindness
Balaam's inability to see the angel initially highlights the danger of spiritual blindness. We must seek God's guidance to see His work in our lives.

Obedience to God
Balaam's account reminds us of the importance of aligning our actions with God's will, even when it contradicts our desires or plans.

Humility and Repentance
Balaam's encounter with the speaking donkey is a call to humility and repentance. We should be willing to admit when we are wrong and change our course.

God's Sovereignty
The account underscores God's ultimate control over all situations, reassuring us that His plans will prevail despite human intentions.
Bible Study Questions
1. How does the account of Balaam and his donkey challenge our understanding of how God can communicate with us today?

2. In what ways can spiritual blindness affect our ability to discern God's will, and how can we guard against it?

3. Reflect on a time when you experienced an unexpected intervention in your life. How did it shape your understanding of God's sovereignty?

4. How can Balaam's account encourage us to remain humble and open to correction in our spiritual journey?

5. What other biblical accounts illustrate God's use of unexpected means to fulfill His purposes, and what can we learn from them?
Connections to Other Scriptures
Genesis 22
The account of Abraham and Isaac, where God intervenes in a significant moment, parallels the divine intervention seen in Balaam's account.

2 Peter 2:15-16
This passage references Balaam's error and the speaking donkey, emphasizing the theme of divine intervention and correction.

Psalm 32:8-9
These verses speak of God's guidance and the importance of not being stubborn like a horse or mule, which can be related to Balaam's initial resistance to God's will.
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
Ass, Balaam, Beat, Blows, Donkey, Donkey's, Hast, Mouth, Opened, Openeth, Opening, Power, Smitten, Struck, Talking
Dictionary of Bible Themes
Numbers 22:28

     4017   life, animal and plant
     5926   rebuke

Numbers 22:21-35

     4111   angels, servants

Numbers 22:27-31

     5263   communication

Numbers 22:28-30

     5167   mouth

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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