John Kitto Morning Bible Devotions: May 14

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John Kitto Morning Bible Devotions: May 14


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God and Mammon

Numbers 23-24

Who are these two upon the mountains that overlook the camp of Israel? That one who gazes with rapt attention upon the scene is the prophet of Pethor; the other, who with eager solicitude points out all the circumstances of the scene, is the king of Moab, who has brought him from “the mountains of the east,” that he may pronounce his curse upon the people whom the Lord has blessed. Oh, vain man! to think that the power which but yesterday was not sufficient to slay an ass, would today be able to ruin a great people. But see, the prophet seems affected. Perhaps one of his better moments is come—the moment in which the proud mind of the flesh, and the power of worldliness, relax their strong gripe upon the heart, and allow some poor natural feeling, imprisoned in its dark chambers, to rush forth for one moment into the glad sunshine and the pleasant air. He sees the goodly array of the chosen people “like lign aloes which the Lord hath planted beside the waters;” he beholds in the midst of them the glorious tabernacle of the Lord; and he views the magnificent pillar of cloud spread over them as a shield for their defence against his maledictions. He sees more—again his eyes are opened, and his view extends into the great future, in which he beholds their victories over the enemies of the Most High, and is even allowed a glimpse of the remote “Star of Jacob,” nor is perhaps left wholly ignorant of its deep significance. He could not be wholly unmoved. Struck with a deep conviction of the peculiar privileges and mercies of this people, and contrasting it with the dim consciousness of his own condition, he cries out—“How goodly are thy tents, O Jacob! and thy tabernacles, O Israel! Let me die the death of the righteous, and let my last end be like his!”

This is not a strange thing. This is not beyond the ordinary experience of the soul’s life. How often is it seen that transgressors are checked for a moment by the voice of conscience; and on comparing their condition with that of the Lord’s servants, are compelled to echo the words of the worldly-minded prophet. Perhaps the offender never lived who has not at times sighed for a share in the mercies and blessings, in life and in death, of the righteous, and in the gush of temporary feeling has been ready to cry out—“Bless me, even me also, O my Father.” Gen_27:38.

But such temporary aspirations soon pass away, and leave no trace behind. Balaam could wish at this time to have his dying portion with the righteous; yet that wish had no abiding influence upon his conduct. The present—the gains and honors of the world, were still the subjects of his thoughts, and to win them the great object of his solicitude. Therefore his “end” was far from that. In the tents of Midian, where the lingered, or to which he returned to claim the rewards of unrighteousness, his sun went down in blood, leaving a name that has become a by-word in the world.

It is a fearful thought that a man may have “his eyes open” so wide as Balaam’s were, and see as distinctly as he “the vision of the Almighty,” and yet perish in practical unbelief; for that belief avails only for condemnation, which is not operative upon the heart, and allows a man still to have his portion with the world. Yet it is possible that Balaam, with his high doctrinal knowledge, and his clear vision of God, thought himself safe. We see such things daily. There are thousands now who cherish the ruinous delusion, that they may walk after their own devices, live to themselves only, and dishonor the Lord that bought them, and yet have their portion with them who have devoted themselves in holy faith to the service of religion, who have denied themselves, and have lived to the glory of their Redeemer. This fatal delusion may continue to deepen and enlarge around such men; it may even withstand the influence of the truth which a dying hour usually produces; and he may depart, whispering Peace, peace, to his soul—when there is no peace. But darkness flies not before the rising sun so speedily and so surely, as error and self-deceit will be scattered before the glory of that light which will issue from the effulgence of the throne set up in the day of judgment. Of such our Lord himself says—“Many shall say unto me in that day, Lord, Lord, have we not prophesied in thy name, and in thy name cast out devils, and in thy name done many wonderful works? And then will I profess unto them, I never knew you; depart from me, ye that work iniquity.”

It is a significant indication of Balaam’s state that his sacrifices to the Lord were offered upon the high places of Baal. While conscious of a divided spirit—with mammon, the spirit of the world, reigning, though not undisturbedly in his heart—it must have seemed a small matter that Baal’s high places were appropriated for the nonce to the worship of Jehovah; but to him were applicable the words which a truer and sterner prophet addressed to men of like temper: “How long halt ye between two opinions? If the Lord be God, then follow him—but if Baal, then follow him.” And still more the words of our Lord, “No man can serve two masters…. Ye cannot serve God and mammon.” Not but a man may in the literal sense serve two masters; but although he serve two, it is to one only that his heart can be devoted. To which master Balaam was devoted we need not tell. “He was,” as an old writer Note: Christopher Ness, History and Mystery, vol. i. Appendix, p. 88. remarks, “one of those unstable men whom the apostle calls ‘double-minded,’ an ambidextrous in religion, like Redwald king of the East-Saxons (the first that was baptized), who (as Camden relates) had in the same church one altar for the Christian religion, and another for sacrificing to devils; and a loaf of the same leaven was our resolute Rufus, that painted God on one side of his shield, and the devil on the other, with this desperate inscription, In utramque paratus—‘I am ready for either—catch that catch can.’ Or this was such a sinful mixture as was that worship of those mongrels who ‘feared God, and feared him not;’ that is, rightly, for they feared him only for his lions that he sent to slay them, not truly, nor totally, for God will not part stakes with the devil at any hand.”

One cannot help thinking with delight of the quiet security in which Israel rested in their tents, while all these machinations were going on against them. So shall it be with all who truly love and serve God. No weapon that is raised against them shall prosper. Their minds may rest in perfect peace—being stayed upon him. They did not even suspect the mischief which Balaam and Balak were plotting against them, but which the Almighty threw back upon the inventors. The victory was gained for them before they knew of their danger, and their salvation was wholly of the Lord. “Who is he that shall harm you, if ye be followers of that which is good.” “The angel of the Lord encampeth around them that fear him, and delivereth them.” The enemy cannot do them violence—the sons of wickedness cannot approach or hurt them. “Happy is that people that is in such a case; yea happy is that people whose God is the Lord.”*

Compelled, notwithstanding the urgency of the king, to suppress the curse that filled his mouth—compelled by the strong power upon him even to bless where he desired to curse—Balaam was constrained to quit Moab under the strong displeasure of the king at his obstinacy, and without the honors and rewards for which he had periled his soul. His advice, however, led to a war between the Israelites and Midianites, among whom he withdrew—and in that war he perished.