Fakten & Statistiken über Esel in der Bibel

Humble and Mighty: Surprising Truths About the Donkey in God’s Story

In der großen und umfassenden Geschichte der Bibel, die von mächtigen Königen, einflussreichen Propheten und weltbewegenden Wundern erfüllt ist, übersieht man leicht die stillen, demütigen Geschöpfe, die im Hintergrund wandeln. Unter ihnen ist keines beständiger oder überraschend bedeutender als der Esel. Oft als einfaches Lasttier betrachtet, ist der Esel tatsächlich eines der am häufigsten erwähnten Tiere in der gesamten Heiligen Schrift. Er ist eine stetige, trottende Präsenz im Leben der Patriarchen, ein Fortbewegungsmittel für Gottes Propheten und das gewählte Reittier für den König der Könige.

This humble animal, so familiar and unassuming, carries a weight of meaning far greater than the loads it bore along the dusty roads of ancient Israel. It stands as a powerful symbol of peace, a marker of true, gentle royalty, and a constant reminder of God’s way of working in the world—through the lowly and the overlooked. This journey into the Bible’s facts and statistics about the donkey is more than a historical study; it is an invitation to uncover the deep spiritual lessons this faithful creature offers to our own walk of faith today. Together, we will explore the surprising truths that reveal the donkey’s powerful place in God’s great story of redemption.

Warum sind Esel in der Bibel so wichtig?

The importance of the donkey in the Bible is woven into the very fabric of God’s relationship with His people, serving as a constant and faithful companion throughout the Old Testament narrative. Far from being a mere background detail, the donkey appears at critical moments, playing a quiet but essential role in the unfolding of God’s divine plan. It is one of the earliest and most consistently present animals in the biblical text, a silent witness to the faith, struggles, and obedience of God’s chosen people.¹

The lives of the patriarchs are inseparable from this humble creature. When God tested Abraham’s faith by asking him to sacrifice his beloved son, Isaac, the story begins with a simple, obedient act: “Abraham got up early in the morning and saddled his donkey”.¹ This small detail grounds a moment of immense spiritual trial in the reality of everyday life and obedience. Later, Jacob, in his effort to reconcile with his estranged brother Esau, sent a lavish gift that included “twenty female donkeys and ten donkey foals”.¹ During a great famine, it was on the backs of donkeys that Jacob’s sons traveled to Egypt to buy grain, a journey that would set in motion the story of Joseph and the salvation of their family.¹ And when it was time for Moses to return to Egypt and confront Pharaoh, he placed his wife and children on a donkey for the arduous desert crossing, making the animal a vessel for the family of Israel’s great deliverer.¹

The donkey was, the divinely provided “work horse” for the nation of Israel.¹ Its significance is magnified when contrasted with the horse. God specifically commanded the Israelites not to multiply horses for themselves or to seek them from Egypt, a nation known for its powerful chariots.¹ This command was a spiritual safeguard, designed to teach Israel to trust in the Lord for victory rather than in the symbols of human military might.¹ While kings like Solomon would eventually disregard this command and amass thousands of horses, the donkey remained the animal that best represented the life of faith and dependence God desired for His people.¹

The donkey’s importance lies in its role as a vehicle for God’s purposes. It carries Abraham toward his greatest test of faith, it bears the provisions for Abigail’s peacemaking mission that prevents bloodshed 1, and it transports the family of Moses back to their destiny. The constant presence of this humble animal in these foundational stories reveals a powerful truth about the way God works. His grand, sweeping plan for humanity unfolds not in the thunder of warhorses and the courts of worldly kings, but in the dusty, ordinary, and faithful journeys of His people, accompanied by the simple, unassuming donkey.

Was symbolisierte der Esel im alten Israel?

In der Welt der Bibel waren Tiere nicht nur Tiere; sie waren lebendige Symbole, reich an Bedeutung, die jeder verstand. Insbesondere der Esel trug eine tiefe und überraschend komplexe Reihe symbolischer Bedeutungen in sich und repräsentierte Frieden, Demut und sogar eine einzigartige Form von Königswürde. Das Verständnis dieser Symbolik ist der Schlüssel, um tiefere Bedeutungsebenen in vielen biblischen Geschichten zu erschließen, insbesondere im Leben Christi.

The most critical symbolic distinction in ancient Israel was between the donkey and the horse. The horse was the symbol of war, power, and military conquest.¹ When a king rode a warhorse, it signaled aggression and battle. The donkey, in stark contrast, was the symbol of peace and industry.⁵ A king or ruler entering a city on a donkey was making a clear statement: “I come in peace”.⁵ This makes the donkey a powerful emblem of a kingdom not built on violence, but on tranquility and service.

This peaceful nature is closely tied to the donkey’s symbolism of humility and service. As a common beast of burden, the donkey was a picture of tireless labor and servitude.⁸ It faithfully carried heavy loads without fanfare, embodying the virtue of humble service. This character trait was one God desired for His people and, most importantly, would be a defining characteristic of the promised Messiah, the ultimate Servant who came “not to be served, but to serve” (Matthew 20:28).

But it would be a mistake to think the donkey symbolized only poverty and lowliness. In a fascinating paradox, the donkey was also a recognized symbol of royalty throughout the Ancient Near East.⁷ While a king might ride a horse in war, he would ride a donkey in times of peace to carry out his civil duties. The Bible itself reflects this tradition. King David, Israel’s greatest king, had a royal mule, and his son Solomon was anointed as the new king while riding on David’s own mount.¹⁵ Archaeological discoveries have confirmed this, with donkeys found in royal tombs, signifying their high status.¹³

This dual symbolism, this paradox of the donkey representing both humble service and peaceful royalty, is not a contradiction. Instead, it creates the perfect symbolic animal for the coming of Jesus Christ. The donkey’s identity as the mount of a peaceful king, rather than a conquering warrior, set the stage for a Messiah whose kingdom would be defined by an entirely new kind of power. When Jesus chose to ride a donkey into Jerusalem, He was drawing on this rich history. He was not just making a statement about being humble; He was simultaneously making a claim to be the true King. In Him, the paradox is perfectly resolved: He is the Servant-King, whose authority comes from His humility and whose victory is won through peace and sacrifice, not through the sword.

How Were Donkeys a Part of Daily Life for God’s People?

Für die Menschen im alten Israel war der Esel kein fernes Symbol, sondern ein unverzichtbarer Teil des Rhythmus des täglichen Lebens. In einer Welt ohne Motoren oder Elektrizität war dieses hart arbeitende Tier das Allzweckfahrzeug, die landwirtschaftliche Ausrüstung und ein lebenswichtiges wirtschaftliches Gut, das tief in das soziale und rechtliche Gefüge der Gemeinschaft eingewoben war.¹

The donkey was the backbone of transportation and commerce. It was the equivalent of the family car and the delivery truck, enabling travel and trade across the rugged landscape. We see this constantly in the Scriptures. Moses’s family 4, the Shunammite woman 19, and the wise Abigail all relied on donkeys for personal transport.¹ For commerce, the donkey was even more critical. It was the primary means of moving goods, carrying heavy loads of grain, wine, figs, and other products to market.¹ Archaeological records from the ancient world speak of vast trade caravans, sometimes involving thousands of donkeys, that formed the economic lifelines of entire civilizations.¹⁸ In agriculture, Although the strong ox was often preferred for heavy plowing, the versatile donkey played its part in threshing grain and other essential farm tasks.¹²

Because of their immense practical value, owning donkeys was a clear sign of wealth and prosperity. The Bible often lists donkeys when measuring the riches of the patriarchs. Abraham’s wealth included male and female donkeys 2, as did the wealth of Isaac 2 and Job, who owned a thousand female donkeys after his restoration.¹ To not own a donkey in that era was often a sign of dire poverty.¹⁸

The powerful importance of the donkey to Israelite society is powerfully underlined by its special protection under the Law of Moses. God’s commands show a deep concern for the welfare of this crucial animal and, through it, the stability of the community. The donkey was to be granted rest on the Sabbath day, just like humans.⁵ It was one of only two animals explicitly named in the Ten Commandments: “You shall not covet your neighbor’s house… Or his male or female servant, his ox or donkey, or anything that belongs to your neighbor”.⁵ This command protected a family’s economic foundation.

The law promoted community responsibility through the donkey. A lost donkey was to be returned to its owner, and remarkably, one was obligated to help lift up a fallen donkey, even if it belonged to an enemy.⁵ This law was not just about animal welfare; it was a practical command designed to force reconciliation and break cycles of hatred within the community. By mandating an act of kindness in a common, everyday situation, God taught a powerful spiritual lesson about loving one’s enemy. Even the ritual law gave the donkey a unique status. The firstborn male donkey, though ritually unclean, was the only unclean animal that the law required to be redeemed by the sacrifice of a lamb, highlighting its special value in the eyes of God and the community.³ These laws reveal the heart of God, showing that His concern for justice, compassion, and the well-being of His creation extends even to the humble donkey that served His people so faithfully.

What Can We Learn from the Story of Balaam’s Talking Donkey?

One of the most unforgettable and peculiar stories in the entire Old Testament is the account of Balaam and his talking donkey, found in Numbers chapter 22. Although It may seem strange, this story is packed with powerful and timeless lessons about spiritual blindness, God’s surprising methods, and His unwavering protection over His people.

The story begins when Balak, the king of Moab, becomes terrified of the approaching Israelites. He decides to hire a famous prophet-for-hire named Balaam to come and place a curse on them.²² God initially forbids Balaam to go, but after Balaam persists, God gives him permission on the strict condition that he will only speak the words the Lord gives him.²⁵ But God knew Balaam’s heart. He saw that Balaam was driven by greed for the reward Balak had offered, and so, “God’s anger was kindled because he went”.²⁷ To intervene, God sent an angel with a drawn sword to stand in the road and block Balaam’s path.²⁶

Here, the story takes its famous turn. Balaam, the renowned “seer,” is completely blind to the heavenly messenger. But his humble donkey sees the angel clearly.²² Three times, the angel blocks the path. The first time, the donkey veers into a field. The she presses against a wall, crushing Balaam’s foot. The with nowhere to turn, she simply lies down. Each time, the donkey is trying to save her master’s life, and each time, a furious Balaam beats the animal for her disobedience.¹

After the third beating, the Lord performs a miracle: “Then the LORD opened the mouth of the donkey, and she said to Balaam, ‘What have I done to you, that you have struck me these three times?'”.¹ What follows is one of the most astonishing conversations in the Bible. The donkey rationally rebukes her master, and only after this exchange does God open Balaam’s eyes. He finally sees the angel, who confirms that the donkey had saved him from certain death.²⁵

This incredible story teaches us, about the danger of spiritual blindness. It is a powerful, almost comical, illustration of how a person can be an expert in religious matters yet be completely oblivious to what God is doing right in front of them.²² The humble “dumb animal” had more spiritual perception than the famous prophet.²⁵ It’s a humbling reminder that God can and will use anyone or anything—even a “beast without speech” 29—to get His message across.²⁵ We must be open to hearing God’s voice from the most unexpected sources.

The story also reveals the danger of a divided heart. God’s anger was not arbitrary. He saw that Balaam’s outward obedience to go and speak only God’s words masked an inward rebellion fueled by a love for the “wages of unrighteousness”.²⁶ Perhaps the most telling detail is Balaam’s reaction to the miracle. He is not shocked or amazed that his donkey is speaking to him; he is simply enraged that she has “made a fool” of him.²⁵ His pride and anger have so distorted his perception of reality that he argues with a talking animal as if it were a normal occurrence. This shows how a heart set on its own selfish desires can become deaf and blind to even the most spectacular of God’s interventions—a sobering warning for every believer. Finally, the story is a beautiful picture of God’s unseen protection. The Israelites were completely unaware that a king and a powerful sorcerer were plotting their downfall. Yet God was working behind the scenes, turning a curse into a blessing and protecting His people from a threat they did not even know existed.²²

Warum ritt Jesus, der König der Könige, auf einem Esel in Jerusalem ein?

Das Bild von Jesus, der auf einem jungen Esel in Jerusalem einreitet, ist einer der ikonischsten und entscheidendsten Momente in den Evangelien. Dieses Ereignis, das am Palmsonntag gefeiert wird, war kein zufälliger oder spontaner Akt. Es war eine bewusste, prophetische und zutiefst symbolische Erklärung darüber, wer Jesus ist und was die Natur Seines Königreichs ausmacht. Jedes Detail wurde sorgfältig orchestriert, um der zuschauenden Welt eine kraftvolle Wahrheit zu vermitteln.

The most immediate reason for this act was the direct fulfillment of Old Testament prophecy. Hundreds of years earlier, the prophet Zechariah had foretold this very moment: “Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Lo, your king comes to you; triumphant and victorious is he, humble and riding on a donkey, on a colt, the foal of a donkey” (Zechariah 9:9).⁸ By consciously enacting this prophecy, Jesus was making an unmistakable public claim to be the long-awaited Messiah and King of Israel.⁸ The fact that this event is recorded in all four Gospels underscores its immense significance in the eyes of the early church.³⁵

Beyond fulfilling prophecy, Jesus’s choice of a donkey was a powerful statement about the der Art of king He was. The cheering crowds that day were filled with nationalistic fervor. They longed for a mighty warrior-king, a new David who would ride in on a powerful warhorse, lead a military revolt, and overthrow the oppressive Roman regime.⁸ Jesus’s choice of a humble donkey—the symbol of peace—was a radical subversion of these expectations. He was declaring that His kingdom was not of this world; it was not a kingdom to be established by sword and spear, but a spiritual kingdom built on peace, love, and humility.⁸ He came not as a conquering general, but as the Prince of Peace.

Dieser Akt war ein lebendiges Gleichnis für Sein gesamtes Leben und Wirken. Er, der der König der gesamten Schöpfung war, würdig aller Herrlichkeit und Ehre, entschied sich, in die königliche Stadt auf die demütigste Weise einzuziehen, die man sich vorstellen kann. Er lebte die dienende Führung vor, die Er Seine Jünger drei Jahre lang gelehrt hatte, und zeigte ihnen, dass im Königreich Gottes wahre Größe in der Niedrigkeit zu finden ist.⁸ Die Evangelien von Markus und Lukas fügen eine weitere Bedeutungsebene hinzu und merken an, dass das Füllen noch nie zuvor geritten worden war.³⁴ In der jüdischen Tradition mussten Tiere, die für einen heiligen Zweck beiseitegelegt wurden, oft unbenutzt sein. Die Tatsache, dass sich dieses junge, untrainierte Tier friedlich Jesus unterwarf, war ein stilles Wunder für sich, ein Zeichen Seiner göttlichen Autorität über die gesamte Schöpfung.¹

The Triumphal Entry is therefore an event of beautiful and powerful irony. The crowd waved palm branches and laid their cloaks on the road, actions reserved for a conquering hero, and they shouted “Hosanna!” which means “Save us now!”—a cry for political deliverance.³⁵ Yet the one they hailed embodied the opposite of their worldly expectations. Jesus was making His most public, kingly declaration through an act of supreme humility. This moment perfectly captures the upside-down nature of His kingdom, where the path to glory is through humility, and the road paved with palms leads not to a political throne, but to a sacrificial cross.

Ritt Jesus auf einem Esel oder auf zweien? Ein genauerer Blick auf die Evangelien

Für aufmerksame Leser der Bibel stellt sich manchmal eine Frage, wenn sie die Berichte der Evangelien über den Einzug in Jerusalem vergleichen: Ritt Jesus auf einem Esel oder auf zweien? Diese Frage ergibt sich aus einem leichten Unterschied in den Details, die von den Evangelisten geliefert werden. Obwohl es wie ein Widerspruch erscheinen mag, offenbart ein genauerer Blick eine wunderschöne Harmonie und eine tiefere Wertschätzung dafür, wie die Bibel geschrieben wurde.

The apparent discrepancy is this: The Gospel of Matthew says that the disciples brought “a donkey and a colt” and that they “put their cloaks on them, and he sat on them”.¹⁶ This seems to suggest two animals were ridden. But the Gospels of Mark, Luke, and John all mention only one animal—the young colt that Jesus rode into the city.⁷

The key to understanding this difference lies in the Old Testament prophecy that Matthew was so careful to show Jesus fulfilling. He quotes from Zechariah 9:9, which reads, “…riding on a donkey, and on a colt, the foal of a donkey.” This verse is a classic example of a literary style called Hebrew poetic parallelism, which was very common in the Old Testament.³⁸ In this style, the second line of a verse often repeats, clarifies, or intensifies the first line. Zechariah was not speaking of two separate animals; he was using poetic language to describe one specific animal: a young donkey, a colt.

With this understanding, the Gospel accounts can be easily harmonized. Most biblical scholars agree that Jesus physically rode on only one animal—the colt, as Mark and Luke explicitly state.³⁴ So why does Matthew mention both? Matthew was writing his Gospel primarily for a Jewish audience who would have been very familiar with the Old Testament prophecies. His main goal was to demonstrate, beyond any doubt, that Jesus was the promised Messiah. By mentioning that both the mother donkey and her colt were present, Matthew was showing his readers how every single word of Zechariah’s poetic prophecy was literally fulfilled in the event.³⁴ It is also very practical; a young, unridden colt would have been much calmer and easier to handle with its mother walking alongside it.

As for the phrase in Matthew that Jesus “sat on them,” this can be understood as Jesus sitting on the cloaks that the disciples had spread over the animals, with the colt being the one that actually bore His weight.³⁸ It is a slightly loose grammatical phrasing, but one that is perfectly understandable in its context. Some commentators have also suggested that Jesus may have used the adult donkey for the steep descent from the Mount of Olives and then switched to the colt for the formal entry into the city itself.¹⁶

Dieses Detail sollte keine Quelle der Verwirrung sein, sondern ein Grund zum Staunen. Die Evangelien sind keine vier identischen Polizeiberichte; sie sind vier inspirierte Porträts Jesu, jedes aus einem etwas anderen Blickwinkel gemalt, um unterschiedliche Wahrheiten zu betonen. Alle vier Berichte stimmen in der zentralen, herrlichen Tatsache überein: Jesus, der demütige König, ritt auf einem jungen Esel in Jerusalem ein, um Frieden und Erlösung anzubieten und die Worte der Propheten zu erfüllen. Die unterschiedlichen Details tragen nur zum Reichtum und zur Tiefe dieses unglaublichen Moments der Geschichte bei.

Did Mary Really Ride a Donkey to Bethlehem for Jesus’s Birth?

Das Bild ist in unser kollektives Gedächtnis eingebrannt, ein Eckpfeiler von Weihnachtsspielen und Krippenszenen auf der ganzen Welt: eine hochschwangere Maria, die sanft auf dem Rücken eines kleinen Esels sitzt, geführt von einem treuen Josef auf dem langen Weg nach Bethlehem. Es ist ein Bild der Demut, Zärtlichkeit und Armut, das den Geist der Weihnachtsgeschichte perfekt einfängt. Aber ist es wirklich so passiert? Ein genauer Blick in die Bibel offenbart, dass dieses beliebte Detail eher eine geschätzte Tradition als eine biblische Tatsache ist.

The biblical accounts of Jesus’s birth, found in the Gospels of Matthew and Luke, are our only inspired sources for the nativity story. Although they tell us of the journey from Nazareth to Bethlehem for the census of Caesar Augustus, neither Gospel mentions a donkey.⁴⁰ Luke 2:4-5 simply states that “Joseph also went up from Galilee… To Bethlehem… To be registered with Mary, who was pledged to be married to him and was expecting a child.” The mode of transport is left unstated.

Woher kommt also dieses kraftvolle Bild? Die Tradition, dass Maria auf einem Esel ritt, stammt aus einem nicht-biblischen Text aus dem 2. Jahrhundert, bekannt als das Jakobusevangelium, oder das Jakobusevangelium.⁴¹ Dieses Buch, das viele legendäre Geschichten über die Geburt und Kindheit von Maria und Jesus enthält, wurde nicht in die Bibel aufgenommen, weil die frühe Kirche es nicht als göttlich inspiriert betrachtete. Aber das Buch war in der frühen und mittelalterlichen Kirche äußerst beliebt und beeinflusste jahrhundertelang die christliche Kunst, das Drama und die Tradition.⁴²

Obwohl die Bibel es nicht bestätigt, ist die Vorstellung, dass Maria auf einem Esel ritt, historisch sehr plausibel. Die Reise von Nazareth nach Bethlehem war lang und beschwerlich und führte über etwa 130 Kilometer hügeliges Gelände.⁴⁴ Für eine Frau in den letzten Stadien der Schwangerschaft wäre eine solche Reise zu Fuß unglaublich anstrengend gewesen. Für eine Familie mit bescheidenen Mitteln wie Josef und Maria, die sich kein Pferd oder Kamel hätten leisten können, wäre ein Esel das gebräuchlichste und praktischste Transportmittel gewesen.⁴⁰

Auch wenn es eine Tradition ist, bleibt das Bild von Maria auf dem Esel bestehen, weil es so reich an symbolischer Bedeutung ist. Es veranschaulicht eindrucksvoll die Demut der Menschwerdung – der König der gesamten Schöpfung kommt nicht in einem königlichen Streitwagen an, sondern unter den einfachsten und niedrigsten Umständen.⁴⁶ Es schafft auch eine schöne und ergreifende Symmetrie im Leben Christi. Die Tradition legt nahe, dass Jesus auf dem Rücken eines Esels an den Ort Seiner Geburt getragen wurde, genau wie Er später auf dem Rücken eines Esels nach Jerusalem an den Ort Seines Todes getragen werden würde.⁴⁰ Diese Parallele rahmt Sein irdisches Leben wunderschön ein, beginnend und endend mit einer Reise auf einem demütigen Reittier, ein perfektes Symbol für Sein dienendes Königtum. Obwohl wir daher vorsichtig sein müssen, unsere Grundüberzeugungen auf dem festen Felsen der Schrift zu gründen, können wir dennoch Traditionen wie diese schätzen, die, obwohl sie nicht biblisch vorgeschrieben sind, die kraftvollen Wahrheiten der Evangeliumsgeschichte wunderschön widerspiegeln.

Wie oft werden Esel eigentlich in der Bibel erwähnt?

For an animal so often overlooked, the donkey has a remarkable statistical presence in the pages of Scripture. Fulfilling the “Facts & Statistics” part of our inquiry, a look into biblical concordances reveals that donkeys, in their various forms—including asses, she-asses, and colts—are mentioned well over 100 times throughout the Old and New Testaments.² This frequency alone signals their importance in the biblical world.

To truly appreciate the texture of these references, it is helpful to look at the original Hebrew and Greek words the Bible uses. The biblical writers did not use a single, generic term for “donkey.” Instead, they employed several specific words that distinguish between male and female, young and adult, and domestic and wild donkeys. This linguistic precision adds depth and nuance to the biblical narrative.

The following table provides a breakdown of the primary terms used for donkeys in the Bible, based on data from Strong’s Concordance. It offers a clear, at-a-glance summary of the animal’s major and varied role in Scripture.

Table 1: Mentions of Donkeys in the Bible (Based on Strong’s Concordance)

Hinweis: Die Zählungen basieren auf dem Vorkommen der spezifischen hebräischen/griechischen Wurzelwörter und können zwischen verschiedenen Konkordanzen und Bibelübersetzungen leicht variieren.

This statistical overview does more than just satisfy curiosity. It confirms the donkey’s integral role in the economy, culture, and theology of the Bible. The use of a specific term for a female donkey (‘athon) unterstreicht beispielsweise ihren Wert für die Zucht. Die häufige Erwähnung des männlichen Esels (chamor) unterstreicht seine Rolle als primäres Lasttier. Die Unterscheidung eines jungen Fohlens (‘ayir) ist entscheidend für das Verständnis der messianischen Prophezeiung von Sacharja 9,9. Selbst die Erwähnung des Wildesels (pere) is used poetically to illustrate themes of freedom and untamed nature, as in the book of Job. These numbers and terms are not just dry data; they are windows into the world of the Bible, revealing how closely the life of God’s people was intertwined with this humble yet vital creature.

What Is the Catholic Church’s Teaching on Our Care for Animals?

The Catholic Church offers a clear and balanced teaching on the human relationship with the animal kingdom, rooted in Scripture and sacred tradition. This teaching, articulated in the Catechism of the Catholic calls believers to a responsible stewardship that respects animals as God’s creation while maintaining the unique dignity of the human person. The official position can be found primarily in paragraphs 2415 through 2418 of the Catechism.⁴⁸

Die Lehre baut auf mehreren Schlüsselprinzipien auf. Die Kirche bekräftigt, dass animals are God’s creatures and are deserving of kindness. The Catechism states that animals give glory to God simply by their existence and that “He surrounds them with his providential care”.⁴⁸ Therefore, “men owe them kindness,” and the gentleness shown to animals by saints like Francis of Assisi is held up as a model for all believers.⁴⁸

Die Kirche lehrt, dass Gott die Tiere der humanity’s stewardship.⁴⁸ This concept of “dominion,” given to humanity in the book of Genesis, is not a license for tyranny but a call to responsible management and care. This stewardship allows for the

rechtmäßigen Gebrauch of animals to meet human needs. According to the Catechism, this includes using animals for food and clothing, domesticating them to help in work and leisure, and using them for medical and scientific experimentation, provided such research is “within reasonable limits and contributes to caring for or saving human lives”.⁴⁸

Diese Verantwortung geht mit einer festen moralischen Verpflichtung einher, unnötige Grausamkeit zu verbieten. The Catechism is unequivocal: “It is contrary to human dignity to cause animals to suffer or die needlessly”.⁴⁸ The reasoning behind this is powerful. The Church teaches that cruelty to animals is wrong not only because of the harm done to the animal, but because of what it does to the human person who inflicts it. Such acts are seen as degrading to our own God-given dignity and can harden the human heart, leading to cruelty toward other people.⁵⁰

Schließlich ruft die Kirche zu einer angemessenen Ordnung der Zuneigung. Although It is good to love and care for animals, the Catechism cautions that we “should not direct to them the affection due only to persons”.⁴⁸ It also states that it is “unworthy to spend money on them that should as a priority go to the relief of human misery”.⁴⁸ This teaching establishes a clear hierarchy of creation, in which human beings, made in the image of God, hold a unique and higher place. The Catholic position is thus a carefully balanced framework that seeks to avoid the twin errors of abusing God’s creation on one hand, and elevating animals to the level of humans on the other, calling us to a compassionate stewardship that reflects the loving care of the Creator Himself.

Gibt es weitere überraschende Geschichten über Esel im Alten Testament?

Although the stories of Balaam’s talking donkey and Jesus’s Triumphal Entry are the most famous, the Old Testament is filled with other fascinating and spiritually rich episodes involving this humble animal. These lesser-known stories further illuminate the donkey’s role as an instrument of God’s judgment, a vehicle for peace, and a silent witness to divine power.

One of the most dramatic stories is found in the book of Judges, where a donkey becomes an unlikely weapon of war. In Judges 15:15, the mighty Samson, empowered by the Spirit of the Lord, finds the “fresh jawbone of a donkey” and uses it to strike down a thousand Philistine soldiers.⁹ This incredible event is a powerful illustration of a recurring biblical theme: God uses the weak, the lowly, and the discarded things of this world to accomplish His mighty purposes. The jawbone of a common animal, something utterly insignificant, becomes an instrument of divine deliverance and judgment in the hands of God’s chosen servant.

In a beautiful contrast, the donkey also appears as a vehicle for peace and reconciliation in the story of Abigail in 1 Samuel 25. When the wise Abigail learns that her foolish husband, Nabal, has insulted King David, she acts quickly to prevent a massacre. She loads a caravan of donkeys with an abundance of provisions—bread, wine, meat, and fruit—and rides out to meet David’s approaching army.¹ Her humility, wisdom, and the peace offering carried by her donkeys successfully turn away David’s wrath and save her entire household. In this story, the donkeys are not just beasts of burden; they are instruments in a mission of peacemaking, carrying the gifts that soften a king’s heart.

A more mysterious story is found in 1 Kings 13, involving a disobedient prophet from Judah. After delivering a message from God, the prophet is tricked into disobeying a direct command. As a consequence, he is killed by a lion on his journey home. The story then reports a miraculous sign: the lion and the prophet’s donkey stand calmly beside the prophet’s body on the road, with the lion harming neither the man’s corpse nor the donkey.³ The donkey, which had carried the prophet on his mission, becomes a silent, supernatural witness to the solemn reality of both divine calling and the severe consequences of disobedience.

Finally, the donkey is even used as a powerful metaphor to describe a person’s character and destiny. In Genesis 16:12, when the angel of the Lord appears to Hagar in the wilderness, he tells her that her son, Ishmael, “will be a wild donkey of a man; his hand will be against everyone and everyone’s hand against him”.² This striking image uses the untamed and free-roaming nature of the wild donkey to prophesy a life of independence, wandering, and conflict for Ishmael and his descendants. Each of these stories, in its own unique way, adds another layer to the rich biblical portrait of the donkey, showing how God weaves this humble creature into every aspect of His divine narrative.

Conclusion: Embracing a “Donkey-Like” Faith

Von den staubigen Pfaden der Patriarchen bis zur palmengesäumten Straße nach Jerusalem wandelt der Esel als stiller, aber kraftvoller Lehrer durch die Seiten der Heiligen Schrift. Er ist weit mehr als ein Lasttier; er ist ein mächtiges biblisches Symbol für eine bestimmte Art von Leben und eine bestimmte Art von König. Er steht für Frieden in einer Welt des Krieges, für demütigen Dienst in einer Welt des Stolzes und für ein sanftes, beständiges Königtum, das in krassem Gegensatz zur gewaltsamen Macht irdischer Throne steht.

Every positive aspect of the donkey’s symbolism finds its perfect fulfillment in the person of Jesus Christ. He is the true Servant-King, who laid aside His glory to serve humanity. He is the Prince of Peace, whose kingdom is not of this world. He is the humble monarch who made His most triumphant declaration not from a warhorse, but from the back of a young colt. In choosing the donkey, Jesus embraced all that it represented and declared that His power, His authority, and His kingdom would be defined by humility, service, and sacrificial love.

The lessons of this humble creature speak directly to our hearts today. In a world that often urges us to seek power, to build our own kingdoms, and to rely on our own strength, the donkey calls us to a different way. It invites us to embrace a “donkey-like” faith—one marked by quiet strength, faithful service, and a deep, unwavering trust in God’s plan. It reminds us that our most important work for God is often done not in the spotlight, but in the small, everyday acts of obedience. Like the donkey that carried the Savior, we are called to be vessels that carry the presence of Christ into the world, humbly and peacefully. For as the story of the donkey shows us time and time again, it is the humble things of this world that God chooses to accomplish His most mighty and glorious purposes.