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BALAAM’S CHARACTER
THE study of human nature is ever profitable. Much insight into it may be gained from history; much from converse with the world; much from the examination of our own hearts. But that which we acquire from a perusal of the Holy Scriptures is the most clear and certain, because we have all the circumstances in one view before our eyes, and have infallible information respecting the motives and principles by which the different agents were influenced. The character of Balaam is peculiarly instructive. He was a man eminent as a soothsayer: and it was supposed that he could influence the fate, not of individuals only, but of nations, by his sentence of blessing or malediction. Persons of his description were frequently employed by kings at the commencement of a war, to devote their enemies to destruction: and, among the Romans, an officer was appointed particularly to that office. This man was applied to by Balak, the king of Moab, to come and curse Israel; who, as they feared, would vanquish them all, as easily “as an ox licketh up the grass.” This message gave occasion to Balaam to display what was in his heart. We propose to shew you,
I. The inconsistency of Balaam’s character—
That we may have a more distinct view of his character, we shall notice the contrariety which there was,
1. Between his sentiments and desires—
[The desires of man by nature are altogether earthly and sensual: but when light breaks in upon his mind, and he is made to see in a measure the evil of such desires, a conflict begins within him. It is in this state that multitudes go on: they see the better path, and approve it in their minds; but they cannot, will not, follow it: there are some gratifications which they know not how to forego, and some interests which they cannot prevail upon themselves to give up; and hence they proceed in a painful opposition to the dictates of their own consciences, being habitually self-convicted and self-condemned. They “hate the light,” and, as the Scripture strongly expresses it, “rebel against the light.”
Such was the state of Balaam. His views of divine truth were very enlarged, when we consider the age and country in which he lived. He had a considerable knowledge of God and his perfections; yea, of Christ also, together with the kingdom which he should establish upon earth [Note: Num_24:17-19.]. He was acquainted with the nature of truly spiritual religion [Note: Mic_6:6-8.]; and saw, not only the certainty of a future state, but the certainty, that, in that state, there would be an inconceivable difference between the righteous and the wicked. But still he was a covetous and ambitious man: and as soon as a prospect of gratifying his evil propensities was opened to him, he bore down the better convictions of his own mind, and determinately set himself to do evil.]
2. Between his professions and conduct—
[Who that had heard all the fine speeches which he made respecting his determination to adhere to the will of God, even though he should be able to gain “an house full of silver and gold” by disobeying it; and his pious advice to Balak, “to do justly, and to love mercy, and to walk humbly with God;” who that had seen him apparently so fearful of stirring a step, or speaking a word, without the divine counsel and direction, would not have conceived him to be a pious character? Yet from beginning to the end his conduct was a continued course of horrible impiety. After he had once consulted God, and had received from him a determined answer that “he should not go with the messengers, and that he should not curse Israel, for that they were, and should be, blessed;” what had he to do, but to dismiss the messengers with a plain, full, determined answer? When the second company of ambassadors came, he should not have listened to them a moment; but should have been as peremptory in his answer to them as to the former. His second application for direction was only an insult to the Divine Majesty, and a spreading of a net for his own feet. God, seeing how bent he was upon the attainment of his own ends, (the acquisition of wealth and honour,) no more interposed with authority to prevent him, but on certain conditions gave him a permission to go. No sooner was a conditional permission given, than Balaam, without waiting for the conditions, set out upon his journey. God, in mercy to him, interposed by a miracle to obstruct his way; and caused a dumb ass to reprove him [Note: ver. 22–34 with 2Pe_2:16.]: but even this produced nothing more than a momentary conviction of his sin, which however he was still determined to persist in: and, having obtained from the angel, what he construed into a permission to proceed, but which was rather a declaration that the ends of his journey should be defeated; (for that he should not be permitted to speak any thing which was not put into his mouth by God himself;) onward he goes, and addresses himself to his impious work with activity and perseverance. In all his renewed endeavours to curse Israel, he found himself constrained to bless them, insomuch that Balak, furiously enraged against him, dismissed him without any of the riches or honours which he had so eagerly sought after. Now, it might be hoped, that Balaam at last should see his error, and humble himself for his iniquity. But, instead of this, he devised a plan whereby that people, who could not be subdued by arms, might be beguiled into sin, and thereby subjected to the displeasure of their Almighty Protector. He advised Balak to make use of the Midianitish women, first to allure them to fornication, and then to draw them to idolatry; and by this means to destroy the souls of those, whom he could not otherwise injure [Note: Compare Num_31:16 with Rev_2:14.]. Now compare this with all his professions of reverence for God, of regard for holiness, and of a desire after everlasting happiness; and what an astonishing inconsistency will appear!
But, in truth, though his circumstances were peculiar, his state is common. Many, many are the people, who, amidst high professions of regard for religion, are as much actuated by love of wealth and honour as ever Balaam was; and, if they can only obtain their own ends, are as little scrupulous as he about the means. Such are they who resemble the ancient Pharisees, on the one hand; and such also are the descendants of Judas and of Demas, on the other hand. Such characters abounded even in the apostolic age [Note: See 2Pe_2:14-15 with Rev_3:1 and former part of ver. 9.]: and we must not wonder, if they be to be found also in the present day [Note: Eze_33:31.].]
In the course of this history, whilst we mark the inconsistency of Balaam, we cannot but notice also,
II. The consequences resulting from it—
Let us attend to those which resulted,
1. To his employers—
[Balak had raised his expectations high, and had hoped to derive great advantage from the aid of Balaam: “I know that he whom thou blessest, is blessed; and he whom thou cursest, is cursed.” But, after all his expense and trouble, he found that he had trusted to a broken reed; and was constrained to dismiss with indignation the man, whom he had so anxiously endeavoured to interest in his favour.
What a picture does this afford us of the disappointment too often generated in the minds of men by hypocritical professors! One perhaps, having heard of the religious principles of such or such a servant, promises himself the highest satisfaction in connexion with him: but finds him, after all, conceited, idle, deceitful, disobedient. Another deals with such or such a tradesman, in expectation that he shall find in him the integrity suited to his religious professions: but soon learns, that others, who know nothing of religion, are more honourable, and more to be depended on, than he. Another contracts a matrimonial alliance, from the presumption, that the person’s sentiments will have a suitable influence on his conduct: but learns afterwards, by bitter experience, that asperities of temper, and imprudences of conduct, even such as any moral person would be ashamed of, are too often cloked under a garb of religion, and gratified, to the utter subversion of domestic happiness. Need we say, what a stab such conduct gives to religion, or what a stumbling-block it lays in the way of the ungodly? Truly, through such persons “the way of truth is evil spoken of,” the prejudices of thousands are confirmed, and the name of our God and Saviour is blasphemed.]
2. To Israel—
[Though the enchantments of Balaam were unavailing, his diabolical advice was but too successful: the Israelites, unable to resist the allurements of the Midianitish women, were betrayed into an unlawful commerce with them; and thus fell into the snare which Balak had laid for them, and brought upon themselves the heavy displeasure of their God.
And are not hypocritical professors a snare to many? Do they not, either, by a spirit of disputation, turn weak believers “from the simplicity of the Gospel;” or, by a spirit of licentiousness, (which they call liberty,) induce them to violate their own consciences? Multitudes of such professsors there have been, and yet are, in the Christian Church; nor will it ever be known till the day of judgment, how many “weak brethren, for whom Christ died, have perished” through their means [Note: 1Co_8:9-12.].]
3. To himself—
[It might have been hoped, that after having been constrained to bless Israel, and thus to lose “the rewards of divination” which he coveted, he would have seen “his error,” and repented of it. But this is very rarely the lot of those, who proceed for any time in a wilful opposition to the convictions of their own minds: they generally become “seared in their consciences,” and hardened in their sins. Thus it was with Balaam. Though foiled for the present in his hopes of gain, he would not relinquish his pursuit of it, but still continued among the Midianites, and soon afterwards was involved in their destruction [Note: Num_31:8; Jos_13:22.].
What a lesson does this teach us! What a prospect does it afford to all who yield themselves to the dominion of an unhallowed appetite! How vain his wish to have “his end like that of the righteous,” when he would not resemble them in his life! And truly, if we follow his steps, we shall, like him, perish miserably at last among the enemies of God.]
Learn then from this history,
1. The danger of indulging any besetting sin—
[The sin of Balaam was covetousness: and we see how it hurried him from one iniquity to another, till it brought him finally to destruction, both of body and soul. Nor is this an uncommon case. There is scarcely any principle more common, or more destructive, than a desire after wealth and preferment. “The love of money,” says the Apostle, “is the root of all evil: and many, by coveting after it, have erred from the faith, and pierced themselves through with many sorrows [Note: 1Ti_6:9-10.].” The facility with which men deceive themselves in relation to this principle, renders it peculiarly dangerous. It scarcely ever appears in any other light than as a venial, at least, if not a commendable, quality. It is likely that Balaam himself did not see the extent of his own iniquity: he probably conceived himself to be solicitous only to know and do the will of God. But an inspired Apostle says of him, that “he loved the wages of unrighteousness,” and “ran greedily after error for reward.” Beware then, Brethren, lest, whilst ye think yourselves only prudent and discreet, God himself should “choose your delusions,” “give you up to a reprobate mind,” impute the same as sin unto you, and assign you your doom amongst his enemies. Whatever excites in you even a wish to violate the commands of God, will, if not restrained and mortified, assuredly “drown you in destruction and perdition.”]
2. The necessity of acting conformably with our principles and professions—
[Happy would it have been for Balaam, if he had so done! But of what use was his knowledge of God, whom he did not fear; or his views of Christ, whom he did not love? Of what benefit was his knowledge of men’s duty, when he would not practise it; or his persuasion of a future judgment, for which he made no exertions to prepare? These things served only to enhance his guilt, and to aggravate his condemnation. Thus will it be with us: “it were better never to have known any thing of the way of righteousness, than to” oppose it, or “depart from it.” “The servant that knew his Lord’s will and did it not, shall be beaten with more stripes, than the servant who sinned through ignorance.” I would earnestly entreat you therefore, Brethren, to walk according to the light which you possess. Do not, like Balaam, “imprison the truth in unrighteousness:” do not “profess that you know God, and at the same time in your works deny him:” but rather be yourselves examples unto others, that they may in you behold the sanctifying efficacy of your faith, and the excellency of that religion you profess.]