Numbers 22:30
But the donkey said to Balaam, "Am I not the donkey you have ridden all your life until today? Have I ever treated you this way before?" "No," he replied.
But the donkey said to Balaam
In this remarkable narrative, the donkey's ability to speak is a divine intervention. The Hebrew word for "donkey" is "אָתוֹן" (aton), which is a female donkey. This detail is significant as it highlights the humility and lowliness of the creature God chose to use. The act of the donkey speaking is a miraculous event, emphasizing God's sovereignty and ability to use any part of His creation to fulfill His purposes. This moment serves as a reminder that God can communicate through unexpected means, challenging human pride and assumptions.

Am I not the donkey you have ridden all your life to this day?
The phrase underscores the long-standing relationship between Balaam and the donkey. The Hebrew root for "ridden" is "רָכַב" (rakav), which implies a habitual action. This suggests a history of trust and reliability, making the donkey's current behavior all the more perplexing to Balaam. The rhetorical question posed by the donkey is meant to provoke reflection in Balaam, urging him to consider the unusual circumstances and recognize the divine message being conveyed. It is a call to remember past faithfulness and to discern the present situation with spiritual insight.

Have I ever been in the habit of doing this to you?
This question further emphasizes the donkey's consistent behavior over time. The phrase "in the habit" translates from the Hebrew "הִסְכִּין" (hiskin), which means to be accustomed or to act habitually. The donkey appeals to Balaam's sense of reason and memory, highlighting the abnormality of the current situation. This appeal to past experience is a common biblical theme, where God calls His people to remember His past acts of faithfulness as a basis for trust and obedience in the present. It serves as a reminder that God often uses the familiar to reveal the extraordinary.

No, he replied
Balaam's response is a simple acknowledgment of the truth. The Hebrew word for "no" is "לֹא" (lo), a straightforward negation. This admission by Balaam is significant as it marks a moment of realization and humility. Despite his status as a prophet, Balaam is confronted with his limitations and the need to recognize God's intervention. This moment of clarity is crucial for Balaam's spiritual journey, as it opens the door for him to see beyond the natural and into the supernatural workings of God. It is a call for believers to remain open to God's guidance, even when it comes through unexpected channels.

Persons / Places / Events
1. Balaam
A non-Israelite prophet or diviner who is known for his encounter with the angel of the Lord and his talking donkey. Balaam is a complex figure who is both sought after for his ability to curse and bless and is later condemned for leading Israel into sin.

2. The Donkey
Balaam's donkey, which miraculously speaks to him. This event is unique in Scripture and serves as a divine intervention to prevent Balaam from proceeding with his harmful intentions.

3. Angel of the Lord
A divine messenger who stands in the path of Balaam to oppose him. The angel's presence is initially unseen by Balaam but is visible to the donkey.

4. Moab
The region where King Balak summons Balaam to curse the Israelites. Moab is significant as a place of opposition to Israel during their wilderness journey.

5. Balak
The king of Moab who fears the Israelites and seeks Balaam's help to curse them. His actions set the stage for the encounter between Balaam, the donkey, and the angel.
Teaching Points
Divine Intervention
God can use any means, even a donkey, to communicate His will and prevent us from going astray. We should remain open to unexpected ways God might speak to us.

Spiritual Blindness
Balaam's inability to see the angel initially highlights how spiritual blindness can prevent us from recognizing God's guidance. We must seek spiritual discernment through prayer and Scripture.

Faithfulness in Relationships
The donkey's question to Balaam about its past faithfulness serves as a reminder to consider the reliability and history of those we trust. We should value and recognize faithfulness in our relationships.

Repentance and Obedience
Balaam's eventual acknowledgment of the donkey's unusual behavior prompts us to reflect on our own need for repentance and obedience when confronted with our errors.
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 decision-making, and how can we cultivate spiritual discernment?

3. Reflect on a time when you experienced an unexpected intervention that changed your course. How did you respond, and what did you learn from it?

4. How can we ensure that we are valuing and recognizing faithfulness in our relationships, as illustrated by the donkey's history with Balaam?

5. What lessons can we learn from Balaam's account about the importance of aligning our actions with God's will, and how can we apply these lessons in our daily lives?
Connections to Other Scriptures
Genesis 22
The account of Abraham and Isaac, where God intervenes to prevent harm, parallels the divine intervention in Balaam's journey.

2 Peter 2:15-16
Peter references Balaam's error, highlighting the danger of loving the wages of wickedness and the miraculous nature of the donkey's speech.

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
Accustomed, Always, Ass, Balaam, Donkey, Habit, Hast, Nay, Rid, Ridden, Thus, Till, Wont
Dictionary of Bible Themes
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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