TRV
Translation
King James Version
And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab.
Complete Jewish Bible
So Bil'am got up in the morning, saddled his donkey and went with the princes of Mo'av.
Berean Standard Bible
So in the morning Balaam got up, saddled his donkey, and went with the princes of Moab.
American Standard Version
And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab.
World English Bible Messianic
Balaam rose up in the morning, and saddled his donkey, and went with the princes of Moab.
Geneva Bible (1599)
So Balaam rose vp early, and sadled his asse, and went with the princes of Moab.
Young's Literal Translation
And Balaam riseth in the morning, and saddleth his ass, and goeth with the princes of Moab,
Study This Verse
Commentary on Numbers 22 verses 15–21
15 ¶ And Balak sent yet again princes, more, and more honourable than they.
16 And they came to Balaam, and said to him, Thus saith Balak the son of Zippor, Let nothing, I pray thee, hinder thee from coming unto me:
17 For I will promote thee unto very great honour, and I will do whatsoever thou sayest unto me: come therefore, I pray thee, curse me this people.
18 And Balaam answered and said unto the servants of Balak, If Balak would give me his house full of silver and gold, I cannot go beyond the word of the LORD my God, to do less or more.
19 Now therefore, I pray you, tarry ye also here this night, that I may know what the LORD will say unto me more.
20 And God came unto Balaam at night, and said unto him, If the men come to call thee, rise up, and go with them; but yet the word which I shall say unto thee, that shalt thou do.
21 And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab.
We have here a second embassy sent to Balaam, to fetch him over to curse Israel. It were well for us if we were as earnest and constant in prosecuting a good work, notwithstanding disappointments, as Balak was in pursuing this ill design. The enemies of the church are restless and unwearied in their attempts against it; but he that sits in heaven laughs at them. Observe,
I. The temptation Balak laid before Balaam. He contrived to make this assault more vigorous than the former. It is very probable that he sent double money in the hands of his messengers; but, besides that, now he tempted him with honours, laid a bait not only for his covetousness, but for his pride and ambition. How earnestly should we beg of God daily to mortify in us these two limbs of the old man! Those that know how to look with a holy contempt upon worldly wealth and preferment will find it not so hard a matter as most men do to keep a good conscience. See how artfully Balak managed the temptation. 1. The messengers he sent were more, and more honourable, Num 22:15. He sent to this conjurer with as great respect and deference to his quality as if he had been a sovereign prince, apprehending perhaps that Balaam had thought himself slighted in the fewness and meanness of the former messengers. 2. The request was very urgent. This powerful prince becomes a suitor to him: "Let nothing, I pray thee, hinder thee (Num 22:16), no, not God, nor conscience, nor any fear either of sin or shame." 3. The proffers were high: "I will promote thee to very great honour among the princes of Moab;" nay, he gives him a blank, and he shall write his own terms: I will do whatsoever thou sayest, that is, "I will give thee whatever thou desirest, and observe whatever thou orderest; thy word shall be a law to me," Num 22:17. Thus sinners stick at no pains, spare no cost, and care not how low they stoop, for the gratifying either of their luxury or of their malice; shall we then be stiff and strait-handed in our compliance with the laws of virtue? God forbid.
II. Balaam's seeming resistance of, but real yielding to, this temptation. We may here discern in Balaam a struggle between his convictions and his corruptions. 1. His convictions charged him to adhere to the command of God, and he spoke their language, Num 22:18. Nor could any man have said better: "If Balak would give me his house full of silver and gold, and that is more than he can give or I can ask, I cannot go beyond the word of the Lord my God." See how honourably he speaks of God; he is Jehovah, my God. Note, Many call God theirs that are not his, not truly because not only his; they swear by the Lord, and by Malcham. See how respectfully he speaks of the word of God, as one resolved to stick to it, and in nothing to vary from it, and how slightly of the wealth of this world, as if gold and silver were nothing to him in comparison with the favour of God; and yet, at the same time, the searcher of hearts knew that he loved the wages of unrighteousness. Note, It is an easy thing for bad men to speak very good words, and with their mouth to make a show of piety. There is no judging of men by their words. God knows the heart. 2. His corruptions at the same time strongly inclined him to go contrary to the command. He seemed to refuse the temptation, Num 22:18. But even then he expressed no abhorrence of it, as Christ did when he had the kingdoms of the world offered him (Get thee hence Satan), and as Peter did when Simon Magus offered him money: Thy money perish with thee. But it appears (Num 22:19) that he had a strong inclination to accept the proffer; for he would further attend, to know what God would say to him, hoping that he might alter his mind and give him leave to go. This was a vile reflection upon God Almighty, as if he could change his mind, and now at last suffer those to be cursed whom he had pronounced blessed, and as if he would be brought to allow what he had already declared to be evil. Surely he thought God altogether such a one as himself. He had already been told what the will of God was, in which he ought to have acquiesced, and not to have desired a re-hearing of that cause which was already so plainly determined. Note, It is a very great affront to God, and a certain evidence of the dominion of corruption in the heart, to beg leave to sin.
III. The permission God gave him to go, Num 22:20. God came to him, probably by an anger, and told him he might, if he pleased, go with Balak's messengers. So he gave him up to his own heart's lust. "Since thou hast such a mind to go, even go, yet know that the journey thou undertakest shall not be for thy honour; for, though thou hast leave to go, thou shalt not, as thou hopest, have leave to curse, for the word which I shall say unto thee, that thou shalt do." Note, God has wicked men in a chain; hitherto they shall come by his permission, but no further that he does permit them. Thus he makes the wrath of man to praise him, yet, at the same time, restrains the remainder of it. It was in anger that God said to Balaam, "Go with them," and we have reason to think that Balaam himself so understood it, for we do not find him pleading this allowance when God reproved him for going. Note, As God sometimes denies the prayers of his people in love, so sometimes he grants the desires of the wicked in wrath.
IV. His setting out in the journey, Num 22:21. God gave him leave to go if the men called him, but he was so fond of the journey that we do not find he staid for their calling him, but he himself rose up in the morning, got every thing ready with all speed, and went with the princes of Moab, who were proud enough that they had carried their point. The apostle describes Balaam's sin here to be that he ran greedily into an error for reward, Jde 1:11. The love of money is the root of all evil.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–21. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Numbers 22:21 describes Balaam's swift and decisive action to depart with the Moabite princes, immediately following God's conditional permission. This verse marks a critical transition from divine deliberation to human initiative, setting the stage for the dramatic confrontation with the Angel of the Lord and subtly revealing the prophet's underlying eagerness for worldly gain despite God's explicit instructions.
CONTEXT
Literary Context: This verse serves as a pivotal moment in the unfolding narrative of Balaam. Prior to this, King Balak of Moab, in fear of the numerous Israelites, had twice dispatched increasingly influential delegations to Balaam, a renowned diviner, seeking his services to curse Israel. Initially, God unequivocally prohibited Balaam from accompanying them or cursing His chosen people, stating, "You shall not go with them; you shall not curse the people, for they are blessed" Numbers 22:12. However, after Balak's second, more insistent plea, accompanied by promises of greater honor and reward, Balaam again consulted the Lord. This time, God granted a conditional permission: Balaam could go, but he was strictly commanded to speak only what God put in his mouth, "If the men come to call you, rise and go with them; but only the word which I speak to you, that you shall do" Numbers 22:20. Numbers 22:21 immediately follows this conditional divine allowance, depicting Balaam's prompt and eager response, which then precipitates God's profound anger in the subsequent verse Numbers 22:22.
Historical & Cultural Context: The historical backdrop for this event is the plains of Moab, situated east of the Jordan River, where the Israelite encampment was positioned just prior to their entry into the land of Canaan. Moab, a Transjordanian kingdom, felt acutely threatened by Israel's recent decisive victories over the Amorites. Balaam, originating from Pethor in Mesopotamia (a region known for its diviners), was a non-Israelite prophet or seer whose reputation for effectively pronouncing blessings and curses was widespread and highly esteemed throughout the ancient Near East. In this cultural milieu, kings and leaders frequently sought out such figures to influence military outcomes or secure divine favor, often offering substantial payment. Balaam's personal act of "saddling his ass" himself, rather than delegating this task to a servant, is a subtle but telling detail. It suggests a degree of personal haste or eagerness that would be unusual for a man of his perceived stature, providing an early hint at his underlying motivation and mercenary inclination.
Key Themes: Numbers 22:21 encapsulates several profound theological and narrative themes. It starkly highlights the tension between divine permission and divine will, demonstrating that while God may permit a course of action, His pleasure and endorsement are contingent upon the heart's disposition. Balaam is allowed to go, yet God is displeased with his underlying eagerness for reward, a disposition later condemned as the "way of Balaam" 2 Peter 2:15 and "Balaam's error for reward" Jude 1:11. The verse also underscores Balaam's ambiguous motives; while he outwardly complies with God's command to go, his alacrity suggests a desire for Balak's riches overshadowing a pure desire to serve God's purposes. Ultimately, this passage reinforces the overarching theme of God's unwavering sovereignty over all human actions and intentions. It demonstrates that God's divine plan for Israel cannot be thwarted, regardless of human schemes, the machinations of kings, or even a prophet's compromised heart, as seen throughout the entire account in Numbers 22.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 22:21 masterfully employs several subtle yet potent literary devices. Foreshadowing is prominently featured, as Balaam's swift and eager departure, particularly his personal act of saddling his donkey, subtly hints at a mercenary motive and a compromised heart that will soon incur divine wrath. This action directly precedes the account of God's anger in Numbers 22:22, setting up the dramatic tension. There is also a strong element of irony at play: Balaam, a renowned diviner who supposedly communicates with God, is so eager to pursue worldly gain that he lacks true spiritual discernment, setting the stage for his profound humiliation when his own animal displays greater spiritual insight than he does Numbers 22:28. The pacing of the narrative is also noteworthy; the rapid succession of verbs ("rose up," "saddled," "went") creates a palpable sense of urgency and decisiveness on Balaam's part, which stands in stark contrast to the divine reservation and displeasure that is soon to be revealed.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 22:21 serves as a profound theological statement on the nature of obedience and the critical importance of pure motives in the sight of God. While God granted Balaam permission to go, the subsequent narrative unequivocally reveals that this was a permissive will, not an endorsement of Balaam's heart or his journey's underlying purpose. Balaam's eagerness, evidenced by his prompt action and personal effort in saddling his donkey, strongly suggests a heart driven by the allure of Balak's rewards rather than a humble, pure submission to God's ultimate purpose. This crucial distinction between outward compliance and inward alignment with God's will is a recurring biblical theme, serving as a solemn warning against a superficial religiosity that seeks to manipulate God for personal gain. It powerfully underscores the truth that God sees beyond our actions to the deepest intentions of our hearts, and even when He permits a path, He may still judge the spirit in which we walk it.
REFLECTION AND APPLICATION
Numbers 22:21 offers a powerful and enduring cautionary tale for believers today. Balaam's story reminds us that outward obedience or even receiving a "green light" from God does not automatically validate our motives or guarantee divine pleasure. His eagerness to depart, despite the implicit warnings and the conditional nature of God's permission, serves as a mirror for our own lives. How often do we eagerly pursue opportunities that promise worldly benefit—whether financial gain, professional recognition, or personal comfort—even when we sense a subtle divine reservation or when our hearts are not fully aligned with God's kingdom purposes? True spiritual maturity involves not just discerning God's permissive will, but actively seeking and humbly submitting to His perfect will, diligently examining our hearts for any hidden agendas, self-serving desires, or mercenary inclinations. This verse challenges us to pause, reflect deeply, and ensure that our "saddling of the ass" is truly undertaken for God's glory and the advancement of His kingdom, and not primarily for personal enrichment or ambition.
Questions for Reflection
FAQ
Why was God angry with Balaam if He gave him permission to go?
Answer: God's anger, vividly described in Numbers 22:22, was not because Balaam went, but because of how he went and the underlying disposition of his heart. God's permission in Numbers 22:20 was strictly conditional: "only the word which I speak to you, that you shall do." Balaam's eager departure, particularly his personal act of saddling his own donkey, strongly suggests a mercenary motive—a keen desire for the significant rewards offered by Balak. His heart was set on personal gain and worldly honor rather than a pure, humble obedience to God's will. God permits certain actions, but He always judges the heart and intentions behind them. Balaam's journey, though permitted, was undertaken with a spirit contrary to God's perfect will, leading to profound divine displeasure and intervention.
What is the significance of Balaam saddling his own donkey?
Answer: This seemingly minor detail is highly significant and provides crucial insight into Balaam's character and motives. For a prophet or diviner of Balaam's stature and reputation in the ancient Near East, it would be customary to have servants or attendants to perform such menial tasks as saddling an animal. His personal act of saddling his own donkey suggests an unusual degree of haste and eagerness. It implies that he was so keen to embark on the journey and secure the promised rewards from Balak that he bypassed normal protocol or did not wait for his servants. This detail subtly but powerfully underscores Balaam's personal investment and mercenary motives from the very outset of his journey, hinting at the "error for reward" that later biblical texts explicitly condemn Jude 1:11.
CHRIST-CENTERED FULFILLMENT
The narrative of Balaam, particularly his eager departure driven by the allure of reward, stands in stark and illuminating contrast to the perfect obedience and selfless mission of Jesus Christ. Balaam, a prophet for hire, sought to curse God's people for personal gain, ultimately failing because God's sovereign will prevailed. In profound contrast, Jesus Christ, the ultimate Prophet, Priest, and King, came not to curse but to bless and redeem. He did not pursue earthly riches, human acclaim, or personal comfort, but perfectly submitted to His Father's will, even to the point of sacrificial death on a cross Philippians 2:8. While Balaam's heart was corrupted by the "wages of unrighteousness" 2 Peter 2:15, Christ freely offered Himself as the ultimate sacrifice, taking upon Himself the curse of sin that we might receive the blessing of Abraham and the Spirit Galatians 3:13-14. Balaam's inability to curse Israel powerfully foreshadows God's unwavering protection of His people, a protection fully realized in Christ, who has conquered all spiritual adversaries and secured eternal blessing for those who believe in Him Romans 8:31-39. The "way of Balaam" is the perilous path of self-interest and spiritual compromise; the way of Christ is the path of self-denial, truth, and abundant life Matthew 16:24.