Numbers 24:1-25 - Balaam And His Prophecies

I. THAT BALAK AND BALAAM THOUGHT TO MOVE THE GOD OF ISRAEL BY IMPORTUNITY , OR PERHAPS TO GET THE BETTER OF HIM BY CONTRIVANCE ; hence Balak repeatedly shifted his ground and brought Balaam to another point of view. Even so do ungodly men imagine that the immutable decrees of right and wrong may somehow be changed in their favour if they use sufficient perseverance and address. By putting moral questions in many different lights, by getting their outward or inward adviser to look at them from diverse points of view, they think to make right wrong, and wrong right. With what insensate perseverance, e.g; do religious people strive, by perpetually shifting' their ground, to force the Almighty to sanction in their case that covetousness which he has so unmistakably condemned.

II. THAT BALAAM CLEARLY HINTED TO THE ALMIGHTY THAT , AS HE HAD PROCURED MUCH HONOUR FOR HIM FROM BALAK , HE WAS EXPECTED TO DO WHAT WAS POSSIBLE IN THE MATTER FOR HIM . Even so do men who are in truth irreligious, although often seeming very much the reverse, give the Almighty to understand (indirectly and unavowedly, but unmistakably) that they have done much, laid out much, given up much for his honour and glory, and that they naturally look for some equivalent. To serve God for nought ( Job 1:9 ) does not enter into the thoughts of selfish people; to them godliness is a source of gain ( 1 Timothy 6:5 ), if not here, then hereafter.

III. THAT BALAAM WAS MOVED TO WISH HE MIGHT DIE THE DEATH OF THE RIGHTEOUS , BUT WAS NOT DISPOSED TO LIVE THE LIFE OF THE RIGHTEOUS ; hence his wish was as futile as the mirage of the desert, and was signally reversed by the actual character of his end. Even so do evil men continually desire the rewards of goodness, which they cannot but admire, but they will not submit to the discipline of goodness. A sentimental appreciation of virtue and piety is worse than useless by itself.

IV. THAT BALAAM RECEIVED NO REWARD FROM BALAK BECAUSE HE HAD NOT CURSED ISRAEL , AND NONE FROM GOD BECAUSE HE HAD WISHED TO CURSE HIM . Even so it is with men whose religious feelings restrain, but do not direct, their lives. They miss the rewards of this world because they are outwardly conscientious, and the rewards of the next world because they are inwardly covetous.

V. THAT BALAAM RETURNED TO HIS PLACE , i.e; he went back. as it seemed, to his old home and his old life on the banks of Euphrates; in truth "he went to his own place" ( Acts 1:25 ), for he rushed blindly on destruction, and received the recompense of death.

Consider again, with respect to the sayings of Balaam—

I. THAT IT IS NOT POSSIBLE TO CURSE WHOM GOD HATH NOT CURSED . There is in fact but one curse which there is any reason to dread, and that is "Depart from me." Any malediction of men, unless it be merely the echo of this upon earth, spoken with authority, does but fall harmless, or else recoil upon him that utters it.

II. THAT THE SINGULAR GLORY OF ISRAEL WAS HIS SEPARATENESS —a separateness which was outwardly marked by a sharp line of distinction from other peoples, but was founded upon an inward and distinctive holiness of life and worship. Even so is the glory of the Church of Christ and of each faithful soul to be "separate from sinners," as was Christ. And this separation must needs be outwardly marked in many ways and in many cases ( 1 Corinthians 5:11 ; 2 Corinthians 6:17 ); but its essence is an inward divergence of motive, of character, and of condition before God. To be "even as others" is to be the "children of wrath" ( Ephesians 2:3 ); to be Christians is to be "a peculiar people" ( Titus 2:14 ). If men cannot bear to be peculiar, they need not look to be blessed; if they must adopt the fashions of this world, they must be content to share its end ( Galatians 1:4 ; 2 Timothy 4:10 ; 1 John 2:15-17 ).

III. THAT THE DEATH OF THE RIGHTEOUS IS BLESSED AND AN OBJECT OF DESIRE in a far higher sense than Balaam was able to comprehend. It may appear to the foolish that the life of the righteous is full of sadness, but none can fail to see that his death is full of immortality, that he is in peace by reason of a good conscience, and in hope of glory by reason of the sure mercies of God.

IV. THAT THE LATTER END OF THE RIGHTEOUS IS MORE BLESSED AND DESIRABLE THAN HIS DEATH ; for this is to live again, and to live for ever, and to inherit eternity of bliss in exchange for a few short years of strife and patience.

V. THAT IT IS NOT POSSIBLE FOR MAN TO REVERSE THE BENEDICTIONS WHICH GOD HAS PRONOUNCED UPON HIS PEOPLE . This has been tried by Balaam, and by very many since, but to no effect. The blessings which we are called to inherit, as set forth in the New Testament, will certainly hold good in every age and under all circumstances. No matter what the world may say, or we be tempted to think, the "poor" and the "meek" and the "merciful" and the "persecuted for righteousness' sake" will always be "blessed," in spite of all appearances to the contrary.

VI. THAT GOD DOTH NOT BEHOLD INIQUITY IN HIS PEOPLE . Not that it doth not exist (as it existed then in Israel), but because it is not imputed to them that repent and believe in Christ Jesus. God doth not behold sin in the faithful soul, because he regards it not in its own nakedness, but as clothed with the righteousness of Christ, which admits not any spot or stain ( Galatians 3:27 ; Philippians 3:9 ; Revelation 3:18 ). And this non-imputation of sin is not arbitrary now (as it was to a great degree in the case of Israel), because it is founded upon a real and living union with Christ as the source of holiness. There is a spiritual unity of life with him ( John 3:5 ; John 6:57 ; John 15:4 ; Galatians 2:20 ; Ephesians 5:30 ), and there is a consequent moral unity of life with him ( Colossians 3:3 ; 1 John 2:6 ; 1 John 3:3 ; 1 John 4:17 , &c.;), which is only slowly and partially attained in this life; but it hath pleased God for the sake of the spiritual unity to regard the moral unity as though it were already achieved, and therefore he imputeth not sin to them that "walk in the light" ( 1 John 1:7 ).

VII. THAT IF THE LORD OUR GOD BE WITH US , THEN THE SHOUT OF A KING IS AMONG us, i.e; the joyful acclamation of them that welcome the King who never fails to lead them to victory. And this is one note of the faithful, that they rejoice in their King ( Psalms 149:2 , Psalms 149:5 , Psalms 149:6 ; Matthew 21:9 ; Philippians 4:4 ), and that gladness is ever found in their hearts ( Romans 14:17 ) and praise in their mouths ( Acts 16:25 ; Hebrews 13:15 ; 1 Peter 2:9 ; and cf. Ephesians 5:18-20 ).

VIII. THAT NO MAGICAL INFLUENCE CAN BE BROUGHT TO BEAR AGAINST THE RIGHTEOUS . If they fear God they need not fear any one else ( Luke 12:4 , Luke 12:5 ; Romans 8:38 , Romans 8:39 ). Superstitious fears are unworthy of a Christian. But note that, according to the other rendering of Numbers 23:23 , the spiritual meaning is that the faithful have no need of, and no resort to, any such uncertain and unauthorized pryings into the unseen and unrevealed as superstition and irreligion do ever favour. Here is a warning against all the arts of so-called "spiritualism," which (if it be not wholly an imposture) is rank heathenism and abominable to God. If the gospel be true, then we have all the light we need for our present path, and we have the assurance of all the light we could desire in our future home ( John 8:12 ; 1 Corinthians 13:12 ; 1 John 3:2 ).

IX. THAT THE CAMP OF ISRAEL WAS LOVELY IN THE EYES OF THE PROPHET NOT SO MUCH BY REASON OF ITS SIZE , AS BECAUSE OF THE ORDER AND METHOD WITH WHICH IT WAS LAID OUT —like the cultivated gardens of the East. Even so is the order Divinely imparted to the Church its chiefest beauty. It is not its mere size, in which indeed it is inferior to some false religions, but its unity in the midst of variety, its coherence side by side with manifold distinctions, which stamps it as a thing of heavenly origin and growth. The highest art of the gardener is to allow to each tree the fullest liberty of individual growth, while arranging them for mutual protection and for beauty of effect; even so is the art of the Divine Husbandman ( John 15:1 ) with the trees which he hath planted in his garden.

X. THAT THE FUTURE PROSPERITY OF ISRAEL WAS SPOKEN OF BY BALAAM UNDER TWO FIGURES — OF OVERFLOWING BUCKETS USED IN IRRIGATION , AND OF SEED SOWN BY MANY WATERS . Even so the prosperity of the Church has a twofold character: it stands partly in the diligent and ample watering of that which is already sprung up, which is her pastoral work; partly in the widespread sowing by many waters, far and near, which is her missionary work.

XI. THAT THE CHURCH OF GOD IS NOT AFFECTED BY THE BLESSING OR CURSING , THE GOOD OR EVIL WILL OF MEN , BUT , ON THE CONTRARY , IS THE SOURCE OF BLESSING OR CURSING TO THEM ; according as they treat her, so must they fare themselves. For since Christ hath loved her and given himself for her ( Ephesians 5:25 ), his interests and hers are all one, and howsoever we act towards the Church, he taketh it unto himself (cf. Matthew 25:40 , Matthew 25:45 ).

Consider again, with respect to the enterprise of Balaam—

I. THAT BALAAM WAS HIRED TO CURSE ISRAEL , BUT WAS CONSTRAINED TO BLESS HIM ALTOGETHER (cf. Deuteronomy 23:5 ; Joshua 24:10 ; Micah 6:5 ). Even so all the efforts of the world to cast infamy and odium upon the Church are turned backward, unless indeed she is untrue to herself. No weapon is forged against her more terrible than the interested enmity of gifted and intellectual men, which often promises to succeed where brute force is powerless; but even this cannot prosper. It is often the policy of the world to assail religion by religious influences, but God overrules this also. Gifts which are truly of his giving cannot be really turned against him or his.

II. THAT GOD 'S PURPOSES AND PRONOUNCEMENTS CONCERNING HIS CHURCH ARE ETERNAL AND IMMUTABLE , SINCE HE CANNOT DENY HIMSELF , NOR GO BACK FROM HIS WORD . The future of his Church is perfectly safe and absolutely unassailable, because it depends not on any human counsel or constancy, but upon the eternal predestination and changeless will of God.

Consider again, with respect to that which Balaam spake by the Spirit of God—

I. THAT BALAAM HAD A VISION OF CHRIST HIMSELF , i.e. of a mysterious Being, a King of Israel, exalted and extolled, and very high, whom the Jews believed, and we know, to be the Christ. Even so all true prophecy looks on, more or less consciously, to him in whom all the promises of God are Amen ( 2 Corinthians 1:20 ), and in whom all the gifts of God to men are concentrated. The spirit of prophecy is the testimony of Jesus ( Revelation 19:10 ), because there was nothing else really worth prophesying.

II. THAT BALAAM SAW HIM UNDER THE EMBLEMS OF A STAR AND OF A SCEPTER . Even so the Lord is both a luminary ( Luke 2:32 ; 2 Peter 1:19 ; Revelation 22:16 ) and a ruler ( Luke 1:33 ; Hebrews 1:8 ; Revelation 12:5 ) forever.

III. THAT BALAAM SAW HIM AS A DESTROYER , CRUSHING THE ENEMIES OF GOD AND OF HIS PEOPLE . And this is at first sight strange, because he came not to destroy men's lives, but to save them. But as it is quite naturally explained from a moral point of view when we take into account the moral ideas of Balaam's age, so it is found perfectly true in a spiritual sense when we consider what the work of Christ really is. For that work is indeed a work of destruction: he came to destroy the works of the devil ( 1 John 3:8 ); he came to destroy—not men, but—all that is sinful in men; not the enemies of God (for God has no enemies among men), but all in men which is inimical to him and to his truth. Hence he is ever represented as a destroyer in the Apocalypse, which reverts to the imagery of the Old Testament ( Revelation 6:2 ; Revelation 19:11 , Revelation 19:13 , Revelation 19:15 , &c.;). And this aspect of his work, which is true and necessary, and is jealously guarded as his in Holy Scripture, ought not to be set aside or obscured by the gentler and pleasanter aspects of his reign. That he must put all enemies under his feet is the first law of his kingdom, and must somehow or other be brought to pass in us, as in others.

IV. THAT BALAAM SAW ( ACCORDING TO HIS DAY ) THE ENEMIES OF THE CHURCH OF GOD UNDER THE SEMBLANCE OF MOABITES , EDOMITES , AMALEKITES , KENITES , AND ASSYRIANS . And these may be interpreted in a spiritual sense as typifying the different forms in which a common hostility to the truth of Christ displays itself. In Moab we may see the hostility of cunning, which fears an open contest, but enlists the intellect and craft of others on its side; in Edom the hostility of insolent opposition, which loses no opportunity of inflicting annoyance and injury; in Amalek we may see vainglorious anger, which resents pretensions greater than its own, and rushes upon a hopeless conflict; in the Kenites we may see confidence in earthly strength, and in a lodgment so naturally strong as to defy all assaults; in Asshur we have the embodiment of brute force brutally used. If, however, the Kenites were the friends, not the foes, of Israel, then we may see in them how vain is the self-confidence even of religious people in any advantages of position or circumstance. The Kenites are not known to have provoked God, as Israel did, and their abode was peculiarly inaccessible and defensible; nevertheless, they too fell victims to Assyria, at the very time perhaps when Hezekiah and Jerusalem escaped.

V. THAT BALAAM WAS STRUCK WITH FEAR WHEN HE FORESAW THESE DESTRUCTIONS EXTENDING EVEN TO HIS OWN PEOPLE . Who shall live? In the crash of these great contending world-powers who could hope to escape? How much more may evil men fear "when God doeth this" which he hath so clearly foretold I And not evil men only, but all who are not in the truest sense of the Israel of God ( 1 Peter 1:17 ; 1 Peter 4:17 , 1 Peter 4:18 ; 2 Peter 3:11 ).