2 Peter 2:16 kjv

But was rebuked for his iniquity: the dumb ass speaking with man's voice forbad the madness of the prophet.

2 Peter 2:16 nkjv

but he was rebuked for his iniquity: a dumb donkey speaking with a man's voice restrained the madness of the prophet.

2 Peter 2:16 niv

But he was rebuked for his wrongdoing by a donkey?an animal without speech?who spoke with a human voice and restrained the prophet's madness.

2 Peter 2:16 esv

but was rebuked for his own transgression; a speechless donkey spoke with human voice and restrained the prophet's madness.

2 Peter 2:16 nlt

But Balaam was stopped from his mad course when his donkey rebuked him with a human voice.

2 Peter 2 verses

2 Peter 2 16 Meaning

Second Peter 2:16 identifies Balaam as an example of covetousness leading to spiritual delusion. It highlights that Balaam's path of iniquity, his "madness," was divinely rebuked and directly impeded by a speaking, previously mute animal. This miraculous event underscored the depth of his transgression and the futility of his intention to curse God's people, despite his prophetic status. The verse serves as a sharp warning against false teachers who, like Balaam, pursue personal gain through deceit, showing that even the lowliest means can be used by God to expose and hinder their destructive folly.

2 Peter 2 16 Context

2 Peter 2 is primarily a polemic against false teachers who, motivated by covetousness, secretly introduce destructive heresies into the church. Peter uses a series of historical examples to demonstrate God's unwavering judgment against wickedness: the fallen angels (v. 4), the pre-flood world (v. 5), and Sodom and Gomorrah (v. 6-9). The narrative then shifts to contrasting these condemned groups with the deliverance of the righteous, exemplified by Noah and Lot. Within this larger argument for God's certain judgment, Peter dedicates verses 15-16 to the specific case of Balaam, seeing him as a clear archetype for the covetous false teachers of his own time. Balaam, a non-Israelite prophet, was enticed by financial reward to curse God's people, thus loving "the wages of unrighteousness" (v. 15). The historical and cultural context recognizes prophets as powerful figures, and Balaam's fame was widespread. Peter's original audience would be well aware of the Old Testament account of Balaam, making this example highly effective for illustrating how spiritual gifts can be perverted for worldly gain, and how God sovereignly intervenes to prevent the folly of wicked hearts.

2 Peter 2 16 Word analysis

• but was rebuked (ἐλεγχθείσης - elegchtheises): This is a participle from elegchō, meaning to expose, convict, reprove, or bring to light. It denotes a sharp, undeniable conviction and an overwhelming proof of error. Here, the passive voice emphasizes that the rebuke came from an external source, specifically divine intervention through the donkey. It signifies an irrefutable confrontation of Balaam's wrongful intent.

• for his iniquity (παρανομίας - paranomias): From paranomia, meaning lawlessness, transgression, or a deviation from what is right or legal. It indicates an act that goes beyond or against established law or divine will. Balaam's actions were not merely misguided; they constituted a deliberate violation of God's clear instructions not to curse Israel.

• a dumb ass (ὑποζύγιον ἄφωνον - hypozygion aphōnon):

  • Hypozygion: A beast of burden, often a donkey or mule. It highlights the humble and unreasoning nature of the animal.
  • Aphōnon: Voiceless, mute, literally "without sound." Emphasizes the animal's natural inability to speak, contrasting starkly with Balaam's human, yet spiritually deaf, understanding.
  • Together, this phrase stresses the astounding and miraculous nature of the event – God choosing the least likely means to communicate truth.

• speaking with man's voice (ἐν ἀνθρώπου φωνῇ φθεγξάμενον - en anthrōpou phōnē phthengxamenon):

  • Phōnē: Voice or sound.
  • Phthengxamenon: Uttered, sounded forth.This describes the quality of the donkey's speech, indicating it was intelligible and coherent, a distinct, human-like sound, reinforcing the divine miracle.

• forbade (ἐκώλυσεν - ekōlysen): From kōlyō, meaning to hinder, restrain, or prevent. This word signifies the direct and immediate effect of the donkey's intervention: it actively stopped Balaam from proceeding further in his misguided pursuit of monetary gain.

• the madness (τὴν τοῦ προφήτου παραφρονίαν - tēn tou prophētou paraprhonian):

  • Prophētou: Prophet. This term is used ironically here. Balaam held the title of "prophet" yet acted against God's direct command, prioritizing personal gain.
  • Paraprhonian: Madness, derangement, insanity, irrationality, a mind-set outside of normal reasoning. This powerful term conveys the irrationality and utter folly of Balaam's behavior. Despite being divinely enlightened, his greed led him into a state of spiritual derangement where he knowingly opposed God's will for a paltry reward. His "prophetic" title makes his "madness" all the more shocking.

• Words-group analysis:

  • "but was rebuked for his iniquity": This concise phrase encapsulates divine judgment on moral transgression. It highlights that no one, regardless of perceived spiritual standing, is exempt from accountability when pursuing wickedness. God's moral order is non-negotiable.
  • "a dumb ass speaking with man's voice forbade the madness of the prophet": This powerful irony underscores God's sovereignty. The natural inability of the donkey (mute) versus its supernatural ability to speak (man's voice) directly counteracts Balaam's (prophet) supernatural ability being perverted into irrationality (madness). It shows that God can use the most improbable agents to humble human arrogance and prevent spiritual folly, making His intervention unmistakable. The contrast emphasizes Balaam's utter degradation: he, a prophet, was unable to perceive spiritual truth that a mute beast could.

2 Peter 2 16 Bonus section

• The term paraphronia (madness) is rarely used in the New Testament, appearing here and perhaps subtly hinted elsewhere (e.g., Eph 4:17-19 speaks of minds darkened by futility). Its strong implication here suggests Balaam's moral depravity had distorted his rational and spiritual judgment to a degree akin to mental derangement. It's a very damning description for someone who claims to have prophetic insight.
• Balaam's narrative highlights a key theological point: divine revelation does not guarantee obedience. Balaam clearly heard God's word (Num 22:12), yet still attempted to subvert it for personal gain, revealing a corrupt heart beneath the prophetic anointing. This serves as a warning against relying on outward spiritual gifting as a sole indicator of inward godliness.
• The donkey saw the Angel of the Lord when Balaam did not (Num 22:23). This emphasizes Balaam's spiritual blindness. He was so fixated on his worldly desire for riches that he couldn't perceive divine reality, even when an angel with a drawn sword stood directly in his path. The humble, unreasoning animal possessed greater spiritual discernment in that moment than the "prophet."
• The broader Old Testament references to Balaam (Num 31:16, Josh 13:22) reveal that even after the donkey incident, he still advised Balak to entice the Israelites into sin through sexual immorality and idolatry at Peor (the "doctrine of Balaam" in Rev 2:14). This demonstrates that his "madness" and covetous heart persisted despite the divine rebuke, leading to severe consequences.

2 Peter 2 16 Commentary

2 Peter 2:16 encapsulates the divine confrontation of Balaam's avaricious folly, using him as a stark parallel to the false teachers ravaging the church. Peter highlights Balaam's profound spiritual "madness"—a state where reason, divine revelation, and ethical boundaries were abandoned for financial gain. His iniquity was not a mere misstep but a deliberate "going against the law." The striking detail of the "dumb ass" speaking with a "man's voice" serves several critical purposes. First, it underscores the profound blindness and irrationality that covetousness can inflict upon even a prophet; Balaam's spiritual perception was so clouded that a miraculously speaking animal had to point out his perilous error. Second, it demonstrates God's sovereign and often unexpected intervention to protect His people and prevent evil designs, even if it requires using the most unlikely means. This divine intervention was a direct "forbidding" and a dramatic exposure of Balaam's spiritually deranged intent. Peter implicitly warns that like Balaam, the false teachers driven by greed will be exposed, their "madness" hindered, and their ultimate destruction secured by a God who sees and acts, no matter how unusual the instrument. The practical application is a call to discern genuine spiritual leadership from those driven by carnal motives, knowing that God will reveal and halt their "madness."