As at other times, or, "as (he had done) time after time." Septuagint,
κατὰ τὸ εἰωθός
.To seek for enchantments. Rather, "for the meeting with aunties."
ìÄ÷Àîøàú
ðÀçÇùÄÑéí
. Septuagint, to
συνάντησιν τοῖς οἰωνοῖς
. Nachashim; as in Num_23:23, is not enchantments in the sense of magical practices, but definitely auguries, i.e. omens and signs in the natural world observed and interpreted according to an artificial system as manifesting the purposes of God. As one of the commonest and worst of heathen practices, it was forbidden to Israel (Le 19:26; Deu_18:10) and held up to reprobation, as in 2Ki_17:17; 2Ki_21:6; 2Ch_33:6. Toward the wilderness.
äÇîÄÌãÀáÈÌø
. Not "Jeshimon," but apparently the Arboth Moab in which Israel was encamped, and which were for the most part desert as compared with the country around.
Num_24:2
The spirit of God came upon him. This seems to intimate a higher state of inspiration than the expression, "God put a word into his mouth" (Num_23:5, Num_23:16).
Num_24:3
Balaam … hath said. Rather, "the utterance of Balaam."
ðÀàËí
is constantly used, as in Num_14:28, for a Divine utterance, effatum Dei, but it does not by itself, apart from the context, claim a superhuman origin. The man whose eyes are open.
äÇâÆÌáÆø
ùÀÑúËí
äÈòÈéÄï
. The authorities are divided between the rendering in the text and the opposite rendering given in the margin.
ñÈúÇí
is used in Dan_8:26, and
ùÈÒúÈí
in Lam_3:8, in the sense of "shut;"but, on the other hand, a passage in the Mishnah distinctly uses
ùÑúí
and
ñúí
in opposite senses. The Vulgate, on the one hand, has obturatus; the Septuagint, on the other, has
ὁ ἀληθινῶς ὁρῶν
, and this is the sense given by the Targums. Strange to say, it makes no real difference whether we read "open" or "shut,"because in any case it was the inward vision that was quickened, while the outward senses were closed.
Num_24:4
Falling into a trance. Rather, "fallingdown." Qui cadit, Vulgate. The case of Saul, who "fell down naked all that day" (1Sa_19:24), overcome by the illapse of the Spirit, affords the best comparison. Physically, it would seem to have been a kind of catalepsy, in which the senses were closed to outward things, and the eyes open but unseeing. The word for "open" in this verse is the ordinary one, not that used in Num_24:3.
Num_24:6
As the valleys, or, "as the torrents" (
ðÀçÈìÄéí
), which pour down in parallel courses from the upper slopes. As gardens by the river's side. The river (
ðÈäÈø
), as in Num_22:5) means the Euphrates. Balaam combines the pleasant imagery of his own cultivated land with that of the wilder scene amidst which he now stood. Asthe trees of lign aloes.
àÈäÈìÄéí
. Aloe trees, such as grew in the further east, where Balaam had perhaps seen them. Which the Lord hath planted, or, "the Lord's planting," a poetical ,way of describing their beauty and rarity (cf. Psa_1:3; Psa_104:16).
Num_24:7
He shall pour the water, or, "the water shall overflow." Out of his buckets.
ãÈÌìÀéÈå
is the dual, "his two buckets." The image, familiar enough to one who lived in an irrigated land, is of one carrying two buckets on the ends of a pole which are so full as to run over as he goes. And his seed … in many waters. It is uncertain in what sense the word "seed" issued. It may be an image as simple as the last, of seed sown either by or actually upon many waters (cf. Ecc_11:1), and so securing a plentiful and safe return; or it may stand for the seed, i.e; the posterity, of Israel, which should grow up amidst many blessings (Isa_44:4). The former seems most in keeping here. His king shall be higher than Agag. Rather, "let his king be higher than Agag." The name Agag (
àÇâÇâ
, the fiery one) does not occur again except as the name of the king of Amalek whom Saul conquered and Samuel slew (1Sa_15:1-35.); yet it may safely be assumed that it was the official title of all the kings of Amalek, resembling in this "Abimelech" and "Pharaoh." Here it seems to stand for the dynasty and the nation of the Amalekites, and there is no reason to suppose that any reference was intended to any particular individual or event in the distant future. The "king" of Israel here spoken of is certainly not Saul or any other of the kings, but God himself in his character as temporal Ruler of Israel; and the "kingdom" is the kingdom of heaven as set forth by way of anticipation in the polity and order of the chosen race. As a fact, Israel had afterwards a visible king who overthrew Agag, but their having such a king was alien to the mind of God, and due to a distinct falling away from national faith, and therefore could find no place in this prophecy.
Num_24:8
And shall break their bones.
éÀâÈøÅí
(cf. Eze_23:34) seems to mean "crush" or "smash." The Septuagint has
ἐκμυελιεῖ
, "shall suck out," i.e; the marrow, but the word does not seem to bear this meaning. Pierce them through with his arrows, or, "dash in pieces his arrows," i.e; the arrows shot at him.
çÄçÈÌéå
éÀîÄçÈõ
. The difficulty is the possessive suffix to "arrows," which is in the singular; otherwise this rendering gives a much better sense, and more in keeping with the rest of the passage The image in Balaam's mind is evidently that of a terrible wild beast devouring his enemies, stamping them underfoot, and dashing to pieces in his fury the arrows or darts which they vainly launch against him (compare the imagery in Dan_7:7).
Num_24:9
A lion.
àÇøÄé
. A great lion.
ìÈáÄéà
. See on Num_23:24, and Gen_49:9. Blessed is he that blesseth thee, &c. In these words Balaam seems to refer to the terms of Balak's first message (Num_22:6). Far from being affected by blessings and cursings from without, Israel was itself a source of blessing or cursing to others according as they treated him.
Num_24:12
Spake I not also. This was altogether true. Balaam had enough of the true prophet about him not only to act with strict fidelity, as far as the letter of the command went, but also to behave with great dignity towards Balak.
Num_24:14
I will advertise thee.
àÄéòÈöÀêÈ
has properly the meaning "advise", but it seems to have here the same subordinate sense of giving information which "advise" has with us. The Vulgate here has followed the surmise of the Jewish commentators, who saw nothing in Balaam but the arch-enemy of their race, and has actually altered the text into "dabo consilium quid populus tuus populo huic faciat" (cf. Num_31:16).
Num_24:16
Knew the knowledge of the Most High. Septuagint,
ἐπιστάμενος
ἐπιστήμην παρὰ Υψίστου
. This expression alone distinguishes this introduction of Balaam's mashal from the former one (Num_24:3, Num_24:4), but it is difficult to say that it really adds anything to our understanding of his mental state. If we ask when Balaam had received the revelation which he now proceeds to communicate, it would seem most natural to reply that it was made known to him when "the Spirit of God came upon him," and that Balak's anger had interrupted him in the midst of his mashal, or possibly he had kept it back, as too distasteful to his patron, until he saw that he had nothing more to expect from that quarter.
Num_24:17
I shall see him, but not now: I shall behold him, but not nigh. Rather, "I see him, but not now: I behold him, but not near" (
àÇùÑåÌøÆðÌåÌ
…
àÆøàÆðåÌ
exactly as in Num_23:9). Balaam does not mean to say that he expected himself to see at any future time the mysterious Being of whom he speaks, who is identical with the "Star" and the "Scepter" of the following clauses; he speaks wholly as a prophet, and means that his inner gaze is fixed upon such an one, with full assurance that he exists in the counsels of God, but with clear recognition of the fact that his actual coming is yet in the far future. There shall come a Star outof Jacob. Septuagint,
ἀνατελεῖ ἀστρον
. It may quite as well be rendered by the present; Balaam simply utters what passes before his inward vision. The star is a natural and common poetic symbol of an illustrious, or, as we say, "brilliant," personage, and as such recurs many times in Scripture (cf. Job_38:7; Isa_14:12; Dan_8:10; Mat_24:29; Php_2:15; Rev_1:20; Rev_2:28). The celebrated Jewish fanatic called himself Barcochab, "son of the Star," in allusion to this prophecy. A Scepter shall rise out of Israel. This further defines the "star ‘ as a ruler of men, for the scepter is Used in that sense in the dying prophecy of Jacob (Gen_49:10), with which Balaam was evidently acquainted. Accordingly the Septuagint has here
ἀναστήσεται
. Shall smite the corners of Moab. Rather, "the two corners" (dual), or "the two sides of Moab," i.e; shall crush Moab on either side. And destroy all the children of Sheth. In Jer_48:45, where this prophecy is in a manner quoted, the word
÷ÇøÀ÷Çø
(qarqar, destroy) is altered into
÷Èã÷Éø
(quadqod, crown of the head). This raises a very curious and interesting question as to the use made by the prophets of the earlier Scriptures, but it gives no authority for an alteration of the text. The expression
áÀÌðÅéÎùÅÑú
has been variously rendered. The Jewish commentators, followed by the Septuagint (
πάντας υἱοὺς Σήθ
) and the older versions, understand it to mean the sons of Seth, the son of Adam, i.e; all mankind. Many modern commentators, however, take
ùÅÑú
as a contraction of
ùÅÑàú
(Lam_3:47—"desolation''), and read "sons of confusion," as equivalent to the unruly neighbours and relations of Israel. This, however, is extremely dubious in itself, for
ùÅÑú
nowhere occurs in this sense, and derives no sup. port from Jer_48:45. It is true that
áÀÌðÅé
ùÅÑú
is there replaced by
áÀÌðÅé
ùÈÑàåÉï
, "sons of tumult," but then this very verse affords the clearest evidence that the prophet felt no hesitation in altering the text of Scripture to suit his own inspired purpose. If it be true that
÷ÇøÀ÷Çø
will not bear the meaning given to it in the Targums of "reign over," still there is no insuperable difficulty in the common rendering. Jewish prophecy, from beginning to end, contemplated the Messiah as the Conqueror, the Subduer, and even the Destroyer of all the heathen, i.e; of all who were not Jews. It is only in the New Testament that the iron scepter with which he was to dash in pieces the heathen (Psa_2:9) becomes the pastoral staff wherewith he shepherds them. The prophecy was that Messiah should destroy the heathen; the fulfillment that he destroyed not them, but their heathenism (cf. e.g; Psa_149:6-9 with Jas_5:20).
Num_24:18
Seir also shall be a possession for his enemies. Seir (Gen_32:3), or Mount Seir (Gen_36:8), was the old name, still retained as an alternative, of Edom. It is uncertain whether the rendering "for his (i.e; Edom's) enemies" is correct. The Hebrew is simply
àÉéÀáÈéå
, which may stand in apposition to Edom and Seir, "his enemies," i.e; the enemies of Israel. So the Septuagint,
Ἡσαῦ ὁ ἐχθρὸς αὐτοῦ
. Shall do valiantly, or, "shall be prosperous" (cf. Deu_8:17; Rth_4:11).
Num_24:19
Shall come he that shall have dominion.
åÁéÄøÀãÀÌ
Literally, "one shall rule," the subject being indefinite. Of the city.
îÅòÄéø
; not apparently out of any city in particular, but "out of any hostile city." The expression implies not only conquest, but total destruction of the foe.
Num_24:20
He looked on Amalek. This looking must have been an inward vision, because the haunts of the Amalekites were far away (see on Gen_36:12; Exo_17:8; Num_14:25, Num_14:45). The first of the nations. Amalek was in no sense a leading nation, nor was it a very ancient nation. It was indeed the very first of the nations to attack Israel, but it is a most arbitrary treatment of the words to understand them in that sense. The prophet Amos (Amo_6:1) uses the same expression of the Jewish aristocracy of his day. As it was in no better position than Amalek to claim it in any true sense, we can but suppose that in either case there is a reference to the vainglorious vauntings of the people threatened; it would be quite in keeping with the Bedawin character if Amalek gave himself out be "the first of nations."
Num_24:21
He looked on the Kenites. This mashal is excessively obscure, for both the subject of it and the drift of it are disputed. On the one hand, the Kenites are mentioned among the Canaanitish tribes that were to be dispossessed, in Gem Num_15:19; on the other, they are identified with the Midianitish tribe to which Hobab and Raguel belonged, in Jdg_1:16, and apparently in 1Sa_15:6 (see on Num_10:29). It has been supposed that the friendly Kenites had by this time loft the camp of Israel and established themselves by conquest in the south of Canaan, and even that they had occupied the territory and taken the name of the original Kenites of Gen_15:19. This, however, is a mere conjecture, and a very improbable one. That a weak tribe like that of Hobab should have done what Israel had not dared to do, and settled themselves by force of arms in Southern Palestine, and, further, that they should be already known by the name of those whom they had destroyed, is extremely unlikely, and is inconsistent with the statement in Jdg_1:16. And thou puttest thy nest in a rock. Rather, "and thy nest laid (
ùÄÒéí
) upon a rock." We do not know where the Kenites dwelt, and therefore we cannot tell whether this expression is to be understood literally or figuratively. If the Canaanitish tribe is here spoken of, it is very likely they had their residence in some strong mountain fastness, but if the Midianitish tribe, then there is no reason to suppose that they had crossed the Jordan at all In that case the "nest" must be wholly figurative, and must refer to that strong confidence which they placed in the protection of the God of Israel.
Num_24:22
Nevertheless the Kenite shall be wasted.
ëÄÌé
àÄíÎéÄäÀéÆä
ìÀáÈòÅø
÷ÈéÄï
. Rather, "Kain shall surely not be wasted."
ëÄÌéÎàÄí
is of doubtful meaning, but it seems here to have the force of a negative question equivalent to a negation. Kain is mentioned in Jos_15:57 as one of the towns of Judah, but there is little reason to suppose that an insignificant village is here mentioned by name. Probably "Kain" stands for the tribe-father, and is simply the poetical equivalent of Kenite. Until
òÇãÎîÈä
. There is some uncertainty about these two particles, which are sometimes rendered "how long?" In the sense of "until" they are said to be an Aramaism, but this is doubtful.
Num_24:23
When God doeth this. Literally, "from the settling of it by God."
îÄùËÌÒîåÉ
àÅì
, i.e; when God shall bring these terrible things to pass. Septuagint,
ὅταν θῇ ταῦτα ὁ θεός
. This exclamation refers to the woe which he is about to pronounce, which involved his own people also.
Num_24:24
Chittim. Cyprus (see on Gen_10:4). The "isles of Chittim are mentioned by Jeremiah (Jer_2:10) and by Ezekiel (Eze_27:6) in the sense apparently of the western islands generally while in Dan_11:30 "the ships of Chittim, may have an even wider reference. Indeed the Targum of Palestine makes mention of Italy here, and the Vulgate actually translates "venient in trieribus de Italia." There is, however, no reason to suppose that Balaam knew or spoke of anything further than Cyprus. It was "from the side of" (
îÄéÇÌã
) Cyprus that the ships of his vision came down upon the Phoenician coasts, wherever their original starting-point may have been. Shall afflict, or, "shall bring low." The same word is used of the oppression of Israel in Egypt (Gen_15:13). Eber. The Septuagint has here ‘
Εβραίους
, and is followed by the Peschito and the Vulgate. It is not likely, however, that Balaam would have substituted "Eber" for the "Jacob" and "Israel" which he had previously used. The Targum of Onkelos paraphrases "Eber" by "beyond the Euphrates," and that of Palestine has "all the sons of Eber." From Gem Dan_10:21 it would appear that "the children of Eber" were the same as the Shemites; Asshur, therefore, was himself included in Eber, but is separately mentioned on account of his fame and power. And he also shall perish forever. The subject of this prophecy is left in obscurity. It is difficult on grammatical grounds to refer it to Asshur, and it does not seem appropriate to "Eber." It may mean that the unnamed conquering race which should overthrow the Asian monarchies should itself come to an end for evermore; or it may be that Balaam added these words while he beheld with dismay the coming destruction of his own Shemitic race, and their final subjugation by more warlike powers. It must be remembered that the Greek empire, although overthrown, did not by any means "perish for ever" in the same sense as the previous empires of the East.
Num_24:25
And returned to his place.
éÈùÉÑá
ìÄîÀ÷É
åÉ
. It is doubtful whether this expression, which is used in Gen_18:33 and in other places, implies that Balaam returned to his home on the Euphrates. If he did he must have retraced his steps almost immediately, because he was slain among the Midianites shortly after (Gen_31:8). The phrase, however, may merely mean that he set off homewards, and is not inconsistent with the supposition that he went no further on his way than the headquarters of the Midianites. It is not difficult to understand the infatuation which would keep him within reach of a people so strange and terrible.
NOTE ON THE PROPHECIES OF BALAAM
That the prophecies of Balaam have a Messianic character, and are only to be fully understood in a Christian sense, seems to lie upon the face of them. The Targums of Onkelos and Palestine make mention of King Meshiba here, and the great mass of Christian interpretation has uniformly followed in the track of Jewish tradition. It is of course possible to get rid of the prophetic element altogether by assuming that the utterances of Balaam were either composed or largely interpolated after the events to which they seem to refer. It would be necessary in this case to bring their real date down to the period of the Macedonian conquests, and much later still if the Greek empire also was to "perish for ever." The difficulty and arbitrary character of such an assumption becomes the more evident the more it is considered; nor does it seem consistent with the form into which the predictions are cast. A patriotic Jew looking back from the days of Alexander or his successors would not call the great Eastern power by the name of Asshur, because two subsequent empires had arisen in the place of Assyria proper. But that Balaam, looking forward down the dim vista of the future, should see Asshur, and only Asshur, is in perfect keeping with what we know of prophetic perspective,—the further off the events descried by inward vision, the more extreme the foreshortening,—according to which law it is well known that the first and second advents of Christ are inextricably blended in almost every case.
If we accept the prophecies as genuine, it is, again, only possible to reject the Messianic element by assuming that no Jewish prophecy overleaps the narrow limits of Jewish history. The mysterious Being whom Balaam descries in the undated future, who is the King of Israel, and whom he identifies with the Shiloh of Jacob's dying prophecy, and who is to bring to nought all nations of the world, cannot be David, although David may anticipate him in many ways; still less, as the reference to Agag, Amalek, and the Kenites might for a moment incline us to believe, can it be Saul. At the same time, while the Messianic element in the prophecy cannot reasonably be ignored, it is obvious that it does not by any means exist by itself; it is so mixed up with what is purely local and temporal in the relations between Israel and the petty tribes which surrounded and envied him, that it is impossible to isolate it or to exhibit it in any clear and definite form. The Messiah indeed appears, as it were, upon the stage in a mysterious and remote grandeur; but he appears with a slaughter weapon in his hand, crushing such enemies of Israel as were then and there formidable, and exterminating the very fugitives from the overthrow. Even where the vision loses for once its local colouring in one way, so that the King of Israel deals with all the sons of men, yet it retains it in another, for he deals with them in wrath and destruction, not in love and blessing. There is here so little akin to the true ideal, that we are readily tempted to say that Christ is not here at all, but only Saul or David, or the Jewish monarchy personified in the ruthlessness of its consolidated power. But if we know anything of the genius of prophecy, it is exactly this, that the future and the grand and the heavenly is seen through a medium of the present and the paltry and the earthly. The Messianic element almost always occurs in connection with some crisis in the outward history of the chosen people; it is inextricably mixed up with what is purely local in interest, and often with what is distinctly imperfect in morality. To the Jew—and to Balaam also, however unwillingly, as the servant of Jehovah—the cause of Israel was the cause of God; he could not discern between them. "Our country, right or wrong," was an impossible sentiment to him, because he could notconceive of his country being wrong; he knew nothing of moral victories, or the triumphs of defeat or of suffering; he could not think of God's kingdom as asserting itself in any other way than in the overthrow, or (better still) the annihilation, of Moab, Edom, Assyria, Babylon, Rome, the whole world which was not Israel. The sufferings of the vanquished, the horrors of sacked cities, the agonies of desolated homes, were nothing to him; nothing, unless it were joy—joy that the kingdom of God should be exalted in the earth, joy that the reign of wickedness should be broken.
All these feelings belonged to a most imperfect morality and we rightly look upon them with horror, because we have (albeit as yet very imperfectly) conformed our sentiments to a higher standard. But it was the very condition of the old dispensation that God adopted the then moral code, such as it was, and hallowed it with religious sanctions, and gave it a strong direction God-ward, and so educated his own for something higher. Hence it is wholly natural and consistent to find this early vision of the Messiah, the heaven-sent King of Israel, introduced in connection with the fall of the petty pastoral state of Moab. To Balaam, standing where he did in time and place, and all the more because his personal desires went with Moab as against Israel, Moab stood forth as the representative kingdom of darkness, Israel as the kingdom of light, Through that strong, definite, narrow, and essentially imperfect, but not untrue, conviction of his he saw the Messiah, and he saw him crushing Moab first, and then trampling down all the rest of a hostile world. That no one would have been more utterly astonished if he had beheld the Messiah as he was, is certain; but that is not at all inconsistent with the belief that he really prophesied concerning him. That he should put all enemies under his feet was what Balaam truly saw; but he saw it and gave utterance to it according to the ideas and imagery of which his mind was full. God ever reveals the supernatural through the natural, the heavenly through the earthly, the future through the present.
It remains to consider briefly the temporal fulfillments of Balaam's prophecies. Moab was not apparently seriously attacked until the time of David, when it was vanquished, and a great part of the inhabitants slaughtered (2Sa_8:2). In the division of the kingdom it fell to the share of Israel, with the other lands beyond Jordan, but the vicissitudes of the northern monarchy gave it opportunities to rebel, of which it successfully availed itself after the death of Ahab (2Ki_1:1). Only in the time of John Hyrcanus was it finally subdued, and ceased to have an independent existence.
Edom was also conquered for the first time by David, and the people as far as possible exterminated (1Ki_11:15, 1Ki_11:16). Nevertheless, it was able to shake off the yoke under Joram (2Ki_8:20), and, although defeated, was never again subdued (see on Gen_27:40). The prophecies against Edom were indeed taken up again and again by the prophets (e.g; Obadiah), but we must hold that they were never adequately fulfilled, unless we look for a spiritual realization not in wrath, but in mercy. The later Jews themselves came to regard "Edom" as a Scriptural synonym for all who hated and oppressed them.
Amalek was very thoroughly overthrown by Saul, acting under the directions of Samuel (1Sa_15:7, 1Sa_15:8), and never appears to have regained any national existence. Certain bands of Amalekites were smitten by David, and others at a later period in the reign of Hezekiah by the men of Simeon (1Ch_4:39-43).
The prophecy concerning the Kenites presents, as noted above, great difficulty, because it is impossible to know certainly whether the older Kenites of Genesis or the later Kenites of 1 Samuel are intended. In either case, however, it must be acknowledged that sacred history throws no light whatever on the fulfillment of the prophecy; we know nothing at all as to the fate of this small clan. No doubt it ultimately shared the lot of all the inhabitants of Palestine, with the exception of Judah and Jerusalem, and was transplanted by one of the Assyrian generals to some far-off spot, where its very existence as a separate people was lost.
The "ships from the side of Cyprus" clearly enough represent in the vision of Balaam invaders from over the western seas, as opposed to previous conquerors from over the eastern deserts and mountains. That the invasion of Alexander the Great was not actually made by the way of Cyprus is nothing to the point. It was never any part of spiritual illumination to extend geographical knowledge. To Balaam's mind the only open way from the remote and unknown western lands was the waterway by the sides of Cyprus, and accordingly he saw the hostile fleets gliding down beneath the lee of those sheltering coasts towards the harbours of Phoenicia. Doubtless the ships which Balaam saw were rigged as ships were rigged in Balaam's time, and not as in the time of Alexander. But the rigging, like the route, belonged to the local and personal medium through which the prophecy came, not to the prophecy itself. As a fact it remains true that a maritime power from the West, whose home was beyond Cyprus, did overwhelm the older power which stood in the place and inherited the empire of Assyria. Whether the subsequent ruin of this maritime power also is part of the prophecy must remain doubtful.
HOMILETICS
Verse 41- Num_24:1-25
BALAAM AND HIS PROPHECIES
The prophecies of Balaam were the utterances of a bad man deeply penetrated by religious ideas, and inspired for certain purposes by the Spirit of God; hence it is evident that many deep moral and spiritual lessons may be learnt from them, apart from their evidential value as prophecies. Consider, therefore, with respect to the moral character and conduct of Balaam—
I.THATBALAKANDBALAAMTHOUGHTTOMOVETHEGODOFISRAELBYIMPORTUNITY, ORPERHAPSTOGETTHEBETTEROFHIMBYCONTRIVANCE; 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.THATBALAAMCLEARLYHINTEDTOTHEALMIGHTYTHAT, ASHEHADPROCUREDMUCHHONOURFORHIMFROMBALAK, HEWASEXPECTEDTODOWHATWASPOSSIBLEINTHEMATTERFORHIM. 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 (1Ti_6:5), if not here, then hereafter.
III.THATBALAAMWASMOVEDTOWISHHEMIGHTDIETHEDEATHOFTHERIGHTEOUS, BUTWASNOTDISPOSEDTOLIVETHELIFEOFTHERIGHTEOUS; 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.THATBALAAMRECEIVEDNOREWARDFROMBALAKBECAUSEHEHADNOTCURSEDISRAEL, ANDNONEFROMGODBECAUSEHEHADWISHEDTOCURSEHIM. 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. THATBALAAMRETURNEDTOHISPLACE, 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" (Act_1:25), for he rushed blindly on destruction, and received the recompense of death.
Consider again, with respect to the sayings of Balaam—
I.THATITISNOTPOSSIBLETOCURSEWHOMGODHATHNOTCURSED. 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.THATTHESINGULARGLORYOFISRAELWASHISSEPARATENESS—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 (1Co_5:11; 2Co_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" (Eph_2:3); to be Christians is to be "a peculiar people" (Tit_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 (Gal_1:4; 2Ti_4:10; 1Jn_2:15-17).
III.THATTHEDEATHOFTHERIGHTEOUSISBLESSEDANDANOBJECTOFDESIRE 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.THATTHELATTERENDOFTHERIGHTEOUSISMOREBLESSEDANDDESIRABLETHANHISDEATH; 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.THATITISNOTPOSSIBLEFORMANTOREVERSETHEBENEDICTIONSWHICHGODHASPRONOUNCEDUPONHISPEOPLE. 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.THATGODDOTHNOTBEHOLDINIQUITYINHISPEOPLE. 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 (Gal_3:27; Php_3:9; Rev_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 (Joh_3:5; Joh_6:57; Joh_15:4; Gal_2:20; Eph_5:30), and there is a consequent moral unity of life with him (Col_3:3; 1Jn_2:6; 1Jn_3:3; 1Jn_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" (1Jn_1:7).
VII.THATIFTHELORDOURGODBEWITHUS, THENTHESHOUTOF A KINGISAMONG 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 (Psa_149:2, Psa_149:5, Psa_149:6; Mat_21:9; Php_4:4), and that gladness is ever found in their hearts (Rom_14:17) and praise in their mouths (Act_16:25; Heb_13:15; 1Pe_2:9; and cf. Eph_5:18-20).
VIII.THATNOMAGICALINFLUENCECANBEBROUGHTTOBEARAGAINSTTHERIGHTEOUS. If they fear God they need not fear any one else (Luk_12:4, Luk_12:5; Rom_8:38, Rom_8:39). Superstitious fears are unworthy of a Christian. But note that, according to the other rendering of Num_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 (Joh_8:12; 1Co_13:12; 1Jn_3:2).
IX.THATTHECAMPOFISRAELWASLOVELYINTHEEYESOFTHEPROPHETNOTSOMUCHBYREASONOFITSSIZE, ASBECAUSEOFTHEORDERANDMETHODWITHWHICHITWASLAIDOUT—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 (Joh_15:1) with the trees which he hath planted in his garden.
X.THATTHEFUTUREPROSPERITYOFISRAELWASSPOKENOFBYBALAAMUNDERTWOFIGURES—OFOVERFLOWINGBUCKETSUSEDINIRRIGATION, ANDOFSEEDSOWNBYMANYWATERS. 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. THATTHECHURCHOFGODISNOTAFFECTEDBYTHEBLESSINGORCURSING, THEGOODOREVILWILLOFMEN, BUT, ONTHECONTRARY, ISTHESOURCEOFBLESSINGORCURSINGTOTHEM; according as they treat her, so must they fare themselves. For since Christ hath loved her and given himself for her (Eph_5:25), his interests and hers are all one, and howsoever we act towards the Church, he taketh it unto himself (cf. Mat_25:40, Mat_25:45).
Consider again, with respect to the enterprise of Balaam—
I.THATBALAAMWASHIREDTOCURSEISRAEL, BUTWASCONSTRAINEDTOBLESSHIMALTOGETHER (cf. Deu_23:5; Jos_24:10; Mic_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.THATGOD'S PURPOSESANDPRONOUNCEMENTSCONCERNINGHISCHURCHAREETERNALANDIMMUTABLE, SINCEHECANNOTDENYHIMSELF, NORGOBACKFROMHISWORD. 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. THATBALAAMHAD A VISIONOFCHRISTHIMSELF, 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 (2Co_1:20), and in whom all the gifts of God to men are concentrated. The spirit of prophecy is the testimony of Jesus (Rev_19:10), because there was nothing else really worth prophesying.
II.THATBALAAMSAWHIMUNDERTHEEMBLEMSOF A STARANDOF A SCEPTER. Even so the Lord is both a luminary (Luk_2:32; 2Pe_1:19; Rev_22:16) and a ruler (Luk_1:33; Heb_1:8; Rev_12:5) forever.
III.THATBALAAMSAWHIMAS A DESTROYER, CRUSHINGTHEENEMIESOFGODANDOFHISPEOPLE. 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 (1Jn_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 (Rev_6:2; Rev_19:11, Rev_19:13, Rev_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.THATBALAAMSAW (ACCORDINGTOHISDAY) THEENEMIESOFTHECHURCHOFGODUNDERTHESEMBLANCEOFMOABITES, EDOMITES, AMALEKITES, KENITES, ANDASSYRIANS. 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.THATBALAAMWASSTRUCKWITHFEARWHENHEFORESAWTHESEDESTRUCTIONSEXTENDINGEVENTOHISOWNPEOPLE. 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 (1Pe_1:17; 1Pe_4:17, 1Pe_4:18; 2Pe_3:11).
HOMILIES BY E.S. PROUT
Num_24:8
THE SAFETY OF ALL WHO ENJOY THE BLESSING OF GOD
God's "defiance" the signal of destruction; God's "curse," fatal. But if protected from these we are safe, for "the curse causeless cannot come." We are safe from—
1. Malicious designs. E.g; Balaam's wish to curse; the plot of the Jews to stone Paul at Iconium (Act_14:5), and to assassinate him at Jerusalem (Act_23:1-35.).
2. Words of execration. E.g; Shimei (2Sa_16:1-23); the blasphemies spoken against Christ, and the libels uttered against his people (Mat_10:24-26).
3. Witchcraft and divination. In reply to all such foolish fears let it suffice to say, "I believe in God" (Isa_8:13, Isa_8:14 : 1Pe_3:13).
4. Assaults and all violence. E.g; the various attempts to seize or kill Jesus Christ when "his hour was not yet come." When the hour for suffering "as a Christian is come," let him glorify God "(1Pe_4:12-16). Such calamities are not "curses" from God, and God can change all other curses into blessings, as in the case of Balaam (Deu_23:5).
5. Every kind of persecution (Rom_8:35-39). The devil's curse is a telum imbelle; his defiance an empty threat. The objects of God's care are invincible, if not invulnerable (Isa_54:17).—P.
Num_24:19
THE UNCHANGEABLE FAITHFULNESS OF GOD
Two truths are suggested in contrast.
I. ITISNATURALTOMENTOCHANGETHEIRMINI) ANDBREAKTHEIRWORD.
1. They repent, i.e; they change their mind, frequently, hastily, because of ignorance, or short-sightedness, or prejudice, or narrow-mindedness. Picture a man, fickle, irresolute, and therefore "unstable" (Jas_1:8). When he does not repent it may be a sign of obstinacy rather than of laudable firmness (Jer_8:6).
2. They lie. Children of Satan (Joh_8:44), often trained from childhood in ways of falsehood (Psa_58:3), they help to undermine the foundations of society (Isa_59:13-15), and to tempt truthful men to universal distrust (Psa_116:11). Such men are apt to think that God is like themselves, changeable and unfaithful. They project an image of themselves, like idolaters, and call it God (Psa_115:8). E.g; Balak (Num_24:13, 27), and Balaam himself at first (Num_22:8, Num_22:19).
II.ITIS "IMPOSSIBLEFORGODTOLIE." Some of God's threats and promises are conditional, though in form they may seem absolute. E.g; Num_14:11, Num_14:12; Eze_33:12-20. But others are fixed and absolute. We see this in—
1. Threats. E.g; exclusion of Hebrews from Canaan (chapter 14:20-22); Saul's loss of the kingdom (1Sa_15:22-29); exclusion of the impure from heaven (Heb_12:14; Rev_21:27). Hence learn the folly of those who hope that God may change his mind, while theirs is unchanged; that God may repent instead of themselves. (Illustrate from Simon Magus, who desired to escape God's wrath while he gave no hint of abandoning his sins—Act_8:24.)
2. Promises. E.g.,
(1) To Abraham, hundreds of years before (Gen_12:1-3). Therefore Balaam says, verses 19, 20. So we may trace the effects of the promise down to the latest of the Old Testament prophets (Mal_3:6) and the greatest of the Christian apostles (Rom_11:28, Rom_11:29).
(2) To believers in Christ. Because with God there is "no variableness," &c; therefore we have "strong consolation," &c. (Heb_6:18, Heb_6:19; Jas_1:17), and hope of the fullness of "eternal life, which God, who cannot lie, promised," &c. (Mat_24:35; Tit_1:2).
(3) To suppliants who claim God's promises. God can as soon cease to exist as refuse to "make good" any promise claimed with faith through Jesus Christ our Lord.—P.
HOMILIES BY D. YOUNG
Verse 39- Num_23:12
THE FIRST PROPHECY
I. THE NECESSARYPREPARATIONS.
1. The sacrifices. Balak and Balaam, however different their thoughts in other respects, were agreed as to the necessity of the sacrifices, if the desired curse were to be put in the prophet's mouth. And so there was abundance of sacrificing. Balak first makes spontaneous offerings, and then such as were specified by Balaam. They felt that God was not to be approached in an irregular way or with empty hands. As Balak thought of Balaam, so he thought of God. The prophet was to be bought with riches and honours, and God was to be bought with sacrifices of slain beasts. Here then is this common element in the practice of two men so different in other respects. It is in Aram and Moab alike. The tradition of Abel's accepted offering has come down far and wide, so that both men are found feeling that such sacrifices were in some way acceptable to God. But the faith and spirit of Abel could not be transmitted along with the knowledge of his outward act. These men did not understand that these sacrifices were worthless in themselves. God is a Spirit, and cannot eat the flesh of bulls and drink the blood of goats. Shedding of blood was for the remission of sins, and these men neither felt sin, confessed it, nor desired the removal of it.
2. The sight of the people to be cursed. The king took the prophet into the high places of Baal, that he might see the utmost part of the people. Very likely Balak himself had not seldom stood there, and gone down again each time more alarmed than ever. Balaam must now see these dreadful people, to satisfy himself that it was neither a trifling nor a needless work he had been called to do; to see how close at hand they were, and to be impressed with the necessity of making the curse potent, speedy, and sure. Added to which, Balak probably believed that, for the curse to operate, Balaam's eyes must rest on the people. Lane in his ‘Modern Egyptians' tells us how dreaded is the evil eye. Here then Balaam looked on these people in something of their wide extent. What an opportunity for better thoughts if the spirit that brings them had been in his heart! How he might have said, "Have I been called then to blast this mighty host, who have now lain so long in such close neighbourhood to Balak, yet harmed him not?"
3. The prophet has his own special preparations. While Balak attends to the sacrifices, Balaam retires to his secret enchantments (Num_24:1) in some high, solitary place. God did choose that his servants should go into such places to meet with him alone, but how differently Balaam looks here from Moses going up into Sinai, or Elijah when he went his day's journey into the wilderness, or Ezekiel when he heard the Lord say, "Arise, go forth into the plain, and I will there talk to thee" (Eze_3:22); above all, from Jesus, in those solitary, refreshing, blessed hours of which we have some hints in the Gospels! How far this retirement was sincere, how far it was meant to deceive Balak, and how far it was mere habit, we cannot tell. The conscience that is welt-nigh dead to practical righteousness, to justice, compassion, and truth, may yet be in an everlasting fidget with superstitious fear.
II.THEUNEXPECTEDRESULT.
1. To Balaam. The whole of what happened may not have been unexpected. The meeting with God he certainly would be prepared for. He had met with God only too often of late, and not at all to his peace of mind and the furtherance of his wishes. We may conclude that God allowed him to go through with his enchantments, else he would hardly have gone to repeat them a second time (cf. Num_23:15 and Num_24:1). And perhaps the very fact that there was no interruption to his enchantments may have lifted his mind in hope that God was at last going to be propitious. If so it was but higher exaltation in order to deeper abasement. God meets with him, puts a word in his mouth, and commands him thus to speak with Balak. Are we to understand that by having the word put into his mouth, Balaam there and then had all the prophecy clearly before his mind, so that he could consider every word he had presently to utter? Possibly so. And it is possible also that as he went back to Balak he considered how he could trim this prophecy, as previously he had trimmed the commands of God. And now comes something for which, with all his assertions of only being able to speak the word God put in his mouth, Balaam was probably quite unprepared. He gets no chance of exerting his skill to trim and soften down unacceptable words. God assumes per-feet control of those rebellious, lying lips. God, who opened the mouth of an ass and made it utter human speech, now opens the mouth of one whose heart was ready to deceive and curse, and makes that mouth to utter truth and blessing.
2. To Balak. The words of the prophecy must have been utterly unexpected by him. He had counted with all confidence on getting what he wanted. Not a shadow of doubt had crossed his mind as to Balaam's power to curse and his own power to buy that power. Hardly a more impressive instance could be found of a man given over to strong delusion, to believe a lie. Counting on the curse as both attainable and efficacious, he now finds to his amazement, horror, and perplexity that Balaam cannot even speak the words of cursing; for doubtless when the Lord took possession of Balaam's mouth he took possession also of eyes, expression, tone, gesture, so that there would be no incongruity between the words and the way in which they were uttered.
III.THEPROPHECYITSELF.
1. A clear statement of how these two men come to be standing together. Balak brings Balaam all this long way in order to curse Jacob and defy Israel. The object of all these messages and these smoking sacrifices is stated in naked and brief simplicity. There is no reference to motives, inducements, difficulties. The simple historical fact is given without any note or comment; the request of Balaam mentioned, in order that it may be clearly contrasted with the reason why it is refused.
2. Balaam is forced into a humiliating confession. What he had so long concealed, as dangerous to his reputation, he must now publish from the high places of Baal. And notice that he confines himself to saying that the required curse and defiance are impracticable. No more is put into his mouth than he is able truthfully to say. Glorious as this p
