Balaam said to Balak, “Build here seven altars for me, and prepare here seven bulls and seven rams for me.”
Parallel Translations
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Balaam said to Balak, “Build here seven altars for me, and prepare here seven bulls and seven rams for me.”
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And Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams.
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And Balaam said unto Balak: 'Build me here seven altars, and prepare me here seven bullocks and seven rams.'
Cross-references (16)
Passages linked to Numbers 23:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Numbers 23:29 Balaam said to Balak, “Build seven altars for me here, and prepare seven bulls and seven rams for me here.”
- Jude 1:11 Woe to them! For they went in the way of Cain, and ran riotously in the error of Balaam for hire, and perished in Korah’s rebellion.
- Exodus 20:24 You shall make an altar of earth for me, and shall sacrifice on it your burnt offerings and your peace offerings, your sheep and your cattle. In every place where I record my name I will come to you and I will bless you.
- Exodus 27:1-8 “You shall make the altar of acacia wood, five cubits long, and five cubits wide. The altar shall be square. Its height shall be three cubits. You shall make its horns on its four corners. Its horns shall be of one piece with it. You shall overlay it with bronze. You shall make its pots to take away its ashes; and its shovels, its basins, its meat hooks, and its fire pans. You shall make all its vessels of bronze. You shall make a grating for it of network of bronze. On the net you shall make four bronze rings in its four corners. You shall put it under the ledge around the altar beneath, that the net may reach halfway up the altar. You shall make poles for the altar, poles of acacia wood, and overlay them with bronze. Its poles shall be put into the rings, and the poles shall be on the two sides of the altar when carrying it. You shall make it hollow with planks. They shall make it as it has been shown you on the mountain.
- Numbers 29:32 “ ‘On the seventh day: seven bulls, two rams, fourteen male lambs a year old without defect;
- 1 Samuel 15:22 Samuel said, “Has Yahweh as great delight in burnt offerings and sacrifices, as in obeying Yahweh’s voice? Behold, to obey is better than sacrifice, and to listen than the fat of rams.
- 2 Kings 18:22 But if you tell me, ‘We trust in Yahweh our God;’ isn’t that he whose high places and whose altars Hezekiah has taken away, and has said to Judah and to Jerusalem, ‘You shall worship before this altar in Jerusalem?’
- 1 Chronicles 15:26 When God helped the Levites who bore the ark of Yahweh’s covenant, they sacrificed seven bulls and seven rams.
- 2 Chronicles 29:21 They brought seven bulls, seven rams, seven lambs, and seven male goats, for a sin offering for the kingdom, for the sanctuary, and for Judah. He commanded the priests the sons of Aaron to offer them on Yahweh’s altar.
- Job 42:8 Now therefore, take to yourselves seven bulls and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering; and my servant Job shall pray for you, for I will accept him, that I not deal with you according to your folly. For you have not spoken of me the thing that is right, as my servant Job has.”
- Psalms 50:8-9 I don’t rebuke you for your sacrifices. Your burnt offerings are continually before me. I have no need for a bull from your stall, nor male goats from your pens.
- Proverbs 15:8 The sacrifice made by the wicked is an abomination to Yahweh, but the prayer of the upright is his delight.
- Isaiah 1:11-15 “What are the multitude of your sacrifices to me?”, says Yahweh. “I have had enough of the burnt offerings of rams and the fat of fed animals. I don’t delight in the blood of bulls, or of lambs, or of male goats. When you come to appear before me, who has required this at your hand, to trample my courts? Bring no more vain offerings. Incense is an abomination to me. New moons, Sabbaths, and convocations: I can’t stand evil assemblies. My soul hates your New Moons and your appointed feasts. They are a burden to me. I am weary of bearing them. When you spread out your hands, I will hide my eyes from you. Yes, when you make many prayers, I will not hear. Your hands are full of blood.
- Ezekiel 33:31 They come to you as the people come, and they sit before you as my people, and they hear your words, but don’t do them; for with their mouth they show much love, but their heart goes after their gain.
- Ezekiel 45:23 The seven days of the feast he shall prepare a burnt offering to Yahweh, seven bulls and seven rams without defect daily the seven days; and a male goat daily for a sin offering.
- Matthew 23:13 “Woe to you, scribes and Pharisees, hypocrites! For you devour widows’ houses, and as a pretense you make long prayers. Therefore you will receive greater condemnation.
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John Trapp 1656 · Public Domain Num 23:1 And Balaam said unto Balak, Build me…
Num 23:1 And Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams.
Ver. 1. Build me here seven altars.] Here, in Baal’s high places. {Num 22:41} A sinful mixture, such as was that of those mongrels {2Ki 17:28-29} and their natural nephews, the Samaritans, {Joh 4:5} Ambidexters in their religion, which being grosser at first, was afterward refined by Manasseh a Jewish priest - such another as Balaam - that in Alexander’s time made a defection to them, and brought many Jews with him. Of Constantinus Copronymus it is said, how truly I know not, that he was neither Jew, heathen, nor Christian, sed colluviem quandam impietatis, but a hodge podge of wickedness. And of Redwald, king of the East Saxons, the first that was baptized, Camden reports, that he had in the same Church one altar for Christian religion and another for sacrificing to devils. And a loaf of the same leaven was that resolute Rufus, that painted God on the one side of his shield, and the devil on the other, with this desperate inscription, In utrumque paratus, Ready for either, catch as catch may.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain The altars were either,
The altars were either,
1. To Baal, in whose high places this was done and to whom alone Balak used to sacrifice. Or rather,
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2. To the true God, otherwise he would not have mentioned it to God as an argument why he should grant his requests, as he doth Num 23:4. And though Balak was averse from God and his worship, yet he would be easily overruled by Balaam, who doubtless told him that it was in vain to make an address to any other than the God of Israel, who alone was able either to bless or curse them, as he pleased. And therefore when Balaam lost his design this way he tried it another way with greater success, but still used to the same method, in provoking their own God to destroy the Israelites, Num 25. But though he direct his sacrifices to the right object, he chooseth a wrong place, and, to comply with Balak’s desire, makes use of the high places of Baal for this end, and mingles his own superstitions with the worship of God, in erecting divers altars, according to the manner of heathens and idolators, 2Ki 18:22; Isa 17:8; Jer 11:13; Hos 8:11; 10:1; 12:11; whereas God appointed and holy men used but one altar, though many sacrifices were to be offered upon it, Gen 8:20; Exo 17:15; 24:4. Seven was the solemn and usual number in sacrifices, 1Ch 15:26; 2Ch 29:21; Job 42:8.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Here is, I. Great preparation made for the cursing…
Here is, I. Great preparation made for the cursing of Israel. That which was aimed at was to engage the God of Israel to forsake them, and either to be on Moab's side or to stand neuter. O the sottishness of superstition, to imagine that God will be at men's beck! Balaam and Balak think to bribe him with altars and sacrifices, offered without any warrant or institution of his: as if he would eat the flesh of bulls or drink the blood of goats. Ridiculous nonsense, to think that these would please God, and gain his favour, when there could be in them no exercise either of faith or obedience! Yet, it should seem, they offered these sacrifices to the God of heaven the supreme Numen - Divinity, and not to any of their local deities. But the multiplying of altars was an instance of their degeneracy from the religion of their ancestors, and their apostasy to idolatry; for those that multiplied altars multiplied gods. Ephraim made many altars to sin, Hos 8:11. Thus they liked not to retain God in their knowledge, but became vain in their imaginations; and yet presumptuously expected hereby to gain God over to them from Israel, who had his sanctuary among them, and his anointed altar. Observe here, 1. How very imperious Balaam was, proud to have the command of a king and to give law to princes. Such is the spirit of that wicked one who exalts himself above all that is called God, or that is worshipped. With what authority does Balaam give orders! Build me here (in the place I have pitched upon) seven altars, of stone or turf. Thus he covers his malice against Israel with a show of devotion, but his sacrifice was an abomination, being brought with such a wicked mind, Pro 21:27. That which he aimed at was not to honour God with the sacrifices of righteousness, but to enrich himself with the wages of unrighteousness. 2. How very obsequious Balak was. The altars were presently built, and the sacrifices prepared, the best of the sort, seven bullocks and seven rams. Balak makes no objection to the charge, nor does he snuff at it, or think it either a weariness or a disparagement to stand by his burnt-offering as Balaam ordered him.
II. The turning of the curse into a blessing, by the overruling power of God, in love to Israel, which is the account Moses gives of it, Deu 23:5.
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1. God puts the blessing into the mouth of Balaam. While the sacrifices were burning, Balaam retired; he went solitary, into some dark grove on the top of the high place, Deu 23:3, marg. Thus much he knew, that solitude gives a good opportunity for communion with God; those that would meet with him must retire from the world, and the business and conversation of it, and love to be private, reckoning themselves never less alone than when alone, because the Father is with them. Enter therefore into thy closet, and shut the door, and be assured that God will meet thee if thou seek him in the due order. But Balaam retired with a peradventure only, having some thoughts that God might meet him; but being conscious to himself of guilt, and knowing that God had lately met him in anger, he had reason to speak doubtfully: Peradventure the Lord will come to meet me, Num 23:3. But let not such a man think that he shall receive any favour from God. Nay, it should seem, though he pretended to go and meet with God, he really designed to use enchantments; see Num 24:1. But, whatever he intended. God designed to serve his own glory by him, and therefore met Balaam, Num 23:4. What communion has light with darkness? No friendly communion, we may be sure. Balaam's way was still perverse, and God was still an adversary to him; but, Balak having chosen him for his oracle, God would constrain him to utter such a confession, to the honour of god and Israel, as should render those for ever inexcusable who should appear in arms against them. When Balaam was aware that God met him, probably by an angel, he boasted of his performances: I have prepared seven altars, and offered upon every altar a bullock and a ram. How had he done it? It cost him nothing; it was done at Balak's expense; yet, (1.) He boasts of it, as if he had done some mighty thing. The acts of devotion which are done in hypocrisy are commonly reflected upon with pride and vain glory. Thus the Pharisee went up to the temple to boast of his religion, Luk 18:11, Luk 18:12. (2.) He insists upon it as a reason why God should gratify him in his desire to curse Israel, as if now he had made God his debtor, and might draw upon him for what he pleased. He thinks God is so much beholden to him for these sacrifices that the least he can do in recompense for them is to sacrifice his Israel to the malice of the king of Moab. Note, It is a common cheat that wicked people put upon themselves, to think that by the shows of piety they may prevail with God to countenance them, and connive at them, in their greatest immoralities, especially in persecution, Isa 66:5. However, thought the sacrifice was an abomination, God took the occasion of Balaam's expectation to put a word into his mouth (Num 23:5); for the answer of the tongue if from the Lord, and thus he would show how much those are mistaken who say, With our tongue we will prevail, our lips are our own, Psa 12:4. He that made man's mouth knows how to manage it, and to serve his own purposes by it. This speaks terror to daring sinners, that set their mouth against the heavens. God can make their own tongues to fall upon them, Psa 64:8. And it speaks comfort to God's witnesses, whom at any time he calls out to appear for him; if God put a word into the mouth of Balaam, who would have defied God and Israel, surely he will not be wanting to those who desire to glorify God and edify his people by their testimony, but it shall be given them in that same hour what they should speak.
2. Balaam pronounces the blessing in the ears of Balak. He found him standing by his burnt-sacrifice (Num 23:6), closely attending it, and earnestly expecting the success. those that wold have an answer of peace from God must abide by the sacrifice, and attend on the Lord without distraction, not weary in well doing. Balaam, having fixed himself in the place appointed for his denouncing curses against Israel, which perhaps he had drawn up in form ready to deliver, takes up his parable, and it proves a blessing, Num 23:7. He pronounces Israel safe and happy, and so blesses them.
(1.) He pronounces them safe, and out of the reach of his envenomed darts. [1.] He owns that the design was to curse them, that Balak sent for him out of his own country, and that he came, with that intent, Num 23:7. The message sent to him was, Come, curse me Jacob, and come, defy Israel. Balak intended to make war upon them, and he would have Balaam to bless his arms, and to prophesy and pray for the ruin of Israel. [2.] He owns the design defeated, and his own inability to accomplish it. He could not so much as give them an ill word or an ill wish: How shall I curse those whom God has not cursed? Num 23:8. Not that therefore he would not do it, but therefore he could not do it. this is a fair confession, First, Of the weakness and impotency of his own magic skill, for which others valued him so much, and doubtless he valued himself no less. He was the most celebrated man of that profession, and yet owns himself baffled. God had warned the Israelites not to use divination (Lev 19:31), and this providence gave them a reason for that law, by showing them the weakness and folly of it. As they had seen the magicians of Egypt befooled, so, here, the great conjurer of the east. See Isa 47:12-14. Secondly, It is a confession of the sovereignty and dominion of the divine power. He owns that he could do no more than God would suffer him to do, for God could overrule all his purposes, and turn his counsels headlong. Thirdly, It is a confession of the inviolable security of the people of God. Note, 1. God's Israel are owned and blessed of him. He has not cursed them, for they are delivered from the curse of the law; he has not defied them, nor rejected or abandoned them, though mean and vile. 2. Those that have the good-will of Heaven have the ill-will of hell; the serpent and this seed have an enmity to them. 3. Though the enemies of God's people may prevail far against them, yet they cannot curse them; that is, they cannot do them any real mischief, much less a ruining mischief, for they cannot separate them from the love of God, Rom 8:39.
(2.) He pronounces them happy in three things: -
[1.] Happy in their peculiarity, and distinction from the rest of the nations: From the top of the rock I see him, Num 23:9. And it seems to have been a great surprise to him that whereas, it is probable, they were represented to him as a rude and disorderly rabble, that infested the countries round about in rambling parties, he was them a regular incorporated camp, in which appeared all the marks of discipline and good order; he saw them a people dwelling alone, and foresaw they would continue so, and their singularity would be their unspeakable honour. Persons of quality we call person of distinction; this was Israel's praise, though their enemies turned it to their reproach, that they differed from all the neighbouring nations, not only in their religion and sacred rites, but in their diet, and dress, and common usages, as a people called out of the world, and not to be conformed to it. They never lost their reputation till they mingled among the heathen, Psa 106:35. Note, It is the duty and honour of those that are dedicated to God to be separated from the world, and not to walk according to the course and custom of it. Those who make conscience of peculiar duties may take the comfort of peculiar privileges, which it is probable Balaam has an eye to here. God's Israel shall not stand upon a level with other nations, but be dignified above them all, as a people near to God, and set apart for him.
[2.] Happy in their numbers, not so few and despicable as they were represented to him, but an innumerable company, which made them both honourable and formidable (Num 23:10): Who can count the dust of Jacob? The number of the people was the thing that Balak was vexed at (Num 22:3): Moab was afraid of them, because they were many; and God does here by Balaam promote that fear and vexation, foretelling their further increase. Balak would have him see the utmost part of the people (Num 22:41), hoping the more he saw of them the more he would be exasperated against them, and throw about his curses with the more keenness and rage; but it proved quite contrary: instead of being angry at their numbers, he admired them. The better acquainted we are with God's people the better opinion we have of them. He takes notice of the number, First, Of the dust of Jacob; that is, the people of Jacob, concerning whom it was foretold that they should be as the dust for number, Gen 28:14. Thus he owns the fulfilling of the promise made to the fathers, and expects that it should be yet further accomplished. Perhaps it was part of David's fault in numbering the people that he offered to count the dust of Jacob, which God had said should be innumerable. Secondly, Of the fourth part of Israel, alluding to the form of their camp, which was cast into four squadrons, under four standards. Note, God's Israel are a very great body, his spiritual Israel are so, and they will appear to be so when they shall all be gathered together unto him in the great day, Rev 7:9.
[3.] Happy in their end: Let me die the death of the righteous Israelites, that are in covenant with God, and let my last end, or future state, be like theirs, or my recompence, namely, in the other world. Here, First, It is taken for granted that death is the end of all men; the righteous themselves must die: and it is good for us to think of this with application, as Balaam himself does here, speaking of his own death. Secondly, he goes upon the supposition of the soul's immortality, and a different state on the other side death, to which this is a noble testimony, and an evidence of its being anciently known and believed. For how could the death of the righteous be more desirable than the death of the wicked upon any other account than as it involved happiness in another world, since in the manner and circumstances of dying we see all things come alike to all? Thirdly, He pronounces the righteous truly blessed, not only while they live, but when they die, which makes their death not only more desirable than the death of others, but even more desirable than life itself; for in that sense his wish may be taken. Not only, "When I do die, let me die the death of the righteous;" but, "I could even now be willing to die, on condition that I might die the death of the righteous, and reach my end this moment, provided it might be like his." Very near the place where Balaam now was, on one of the mountains of Moab, not long after this, Moses died, and to that perhaps God, who put this word into his mouth, designed it should have a reference, that by it Moses might be encouraged to go up and die such a death as Balaam himself wished to die. Fourthly, He shows his opinion of religion to be better than his resolution; there are many who desire to die the death of the righteous, but do not endeavour to live the life of the righteous. Gladly would they have their end like theirs, but not their way. They would be saints in heaven, but not saints on earth. This is the desire of the slothful, which kills him, because his hands refuse to labour. This of Balaam's is only a wish, not a prayer, and it is a vain wish, being only a wish for the end, without any care for the means. Thus far this blessing goes, even to death, and beyond it, as far as the last end. Now,
III. We are told, 1. How Balak fretted at it, Num 23:11. He pretended to honour the Lord with his sacrifices, and to wait for the answer God would send him; and yet, when it did not prove according to his mind, he forgot God, and flew into a great passion against Balaam, as if it had been purely his doing: "What hast thou done unto me! How hast thou disappointed me!" Sometimes God makes the enemies of his church a vexation one to another, while he that sits in heaven laughs at them, and the efforts of their impotent malice. 2. How Balaam was forced to acquiesce in it. He submits because he cannot help it, and yet humours the thing with no small address, as if he had been peculiarly conscientious, answering Balak with the gravity of a prophet: Must I not take heed to speak that which the Lord has put in my mouth? Num 23:12. Thus a confession of God's overruling power is extorted from a wicked prophet, to the further confusion of a wicked prince.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain And Balaam said unto Balak,.... When upon one of…
And Balaam said unto Balak,.... When upon one of the high places of Baal, and after having taken a view of the people of Israel as they lay encamped:
build me here seven altars; this was purely Heathenish; for not only the Israelites after the law of Moses had but one altar, but the patriarchs before that never built but one altar at a time. Some have thought regard is had to the seven planets worshipped by Heathens; though no doubt Balaam pretended to sacrifice to Jehovah the true God, in order to gain him over to him to agree to it to curse Israel, and persuaded Balak, though an idolater, to join with him; and, the more easily to bring him to it, mixes Heathen rites and customs in sacrifice to him:
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and prepare me here seven oxen, and seven rams; which were creatures offered in sacrifice according to the law of Moses, and before that was given, and by persons who were not under it; and even by seven of each sort, and that by the express command of God, Job 42:8. It may be observed, that both in this, and the preceding clause, the word here is carefully expressed, namely, in one of the high places; there the altars were erected, and thither the oxen were brought to be sacrificed; so that both the place, and the number of the altars, savoured of Heathenish worship, in which he complied to induce the king to sacrifice to Jehovah.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Balaam's first attempt to curse Israel, turned into a…
Balaam's first attempt to curse Israel, turned into a blessing, ver. 1-10. His second attempt with like success, ver. 11-24. The preparation for a third attempt, ver. 25-30.
Build seven altars - To the true God, otherwise he would not have mentioned it to God, as an argument why he should grant his requests, as he doth, ver. 4. And though Balak was averse from God and his worship, yet he would be easily overruled by Balaam, who doubtless told him that it was in vain to make an address to any other than the God of Israel, who alone was able either to bless or curse them as he pleased. Seven - This being the solemn and usual number in sacrifices.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Being arrived at the high places of Baal, (Nu…
CHAPTER XXIII
Being arrived at the high places of Baal, (Nu 22:41,)
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Balaam orders Balak to build seven altars, and prepare oxen and
rams for sacrifice, 1, 2.
Balaam inquires of the Lord, receives an answer, with which he
returns to Balak, 3-10.
Balak, finding that this was a prediction of the prosperity of
the Israelites, is greatly troubled, 11.
Balaam excuses himself, 12.
He brings him to another place, where he might see only a part of
Israel, and repeats his sacrifices, 13, 14.
Balaam again consults the Lord, 15-17.
Returns with his answer, and again predicts the glory of Israel,
18-24.
Balak is angry, 25;
and Balaam again excuses himself. Balak proposes another trial,
takes him to another place, and repeats the same sacrifices,
26-30.
NOTES ON CHAP. XXIII
Verse 1. Build me here seven altars, c.] The oxen and the rams were such as the Mosaic law had ordered to be offered to God in sacrifice the building of seven altars was not commanded. Some think that these seven altars were built to the seven planets: this is most gratuitously said; of it there is no proof whatever; it is mere trifling, even with conjecture. As seven was a number of perfection, Balaam chose it on this occasion, because he intended to offer a grand sacrifice, and to offer a bullock and a ram upon each of the altars; the whole to be made a burnt-offering at the same time. And as he intended to offer seven bullocks and seven rams at the same time, it could not be conveniently done on one altar, therefore he ordered seven to be built. We need go no farther to find out his reasons.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Num 23:1. Build me seven altars — To the…
Num 23:1. Build me seven altars — To the true God, otherwise he would not have mentioned it to God as an argument why he should grant his requests, as he does, Num 23:4. And though Balak was averse from God and his worship, yet he would be easily overruled by Balaam, who doubtless told him that it was in vain to make an address to any other than the God of Israel, who alone was able either to bless or curse them, as he pleased. Seven — This being the usual number in the more solemn and important sacrifices, even among those worshippers of the true God who were not of the seed of Abraham, nor favoured with a written revelation, Job 42:8. Perhaps it was intended to show that they worshipped Him who had in a manner consecrated the number seven, by ceasing from his works of creation on the seventh day. It may not be improper to notice here how much the number seven is regarded in the sacred writings. The blood of atonement was to be sprinkled seven times before the mercy-seat, Lev 16:14; the consecrating oil was to be sprinkled seven times upon the altar, Lev 8:11; the leper was to be sprinkled seven times, and seven days were appointed for his cleansing, Lev 14:7-9; seven days were to be employed in consecrating the priests, (Lev 8:35,) and for purifying the unclean, Lev 12:2; Num 19:19; seven times Naaman washed in Jordan, 2Ki 5:10; 2Ki 5:14; seven days Jericho was besieged, and seven priests with seven trumpets blew, and the walls fell down, Joshua 6.; seven priests blew trumpets before the ark when David brought it home, 1Ch 15:24; every seventh day was a sabbath; the seventh year a year of rest; and seven times seven years brought the jubilee. The principal events that should befall the world and the church, from the time of the banishment of St. John to the isle of Patmos, in the reign of Domitian, (A.D. 96,) to the consummation of all things, are comprehended in that wonderful book of prophecy termed the Revelation, by St. John, under the emblems of seven seals of a book opened, seven trumpets sounded by seven angels, and seven vials poured out also by seven angels. Now what more solid reason can be assigned for this peculiar regard shown by God himself to the number seven, than that it was intended to hold him forth to mankind as that Jehovah who had created the world in six days, and by resting on the seventh, had consecrated that number, and rendered it in some sense sacred to all nations and ages?
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Balaam, after the general custom of the pagan, prefaced…
Balaam, after the general custom of the pagan, prefaced his divinations by sacrifice. In the number of the altars regard was probably had to the number of the then known planets. Yet Balaam evidently intended his sacrifice as an offering to the true God.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain PREPARATORY SACRIFICES, Num_23:1-6.
PREPARATORY SACRIFICES, Num_23:1-6.
1. Build me here — Against the express prohibition of God Balaam proceeds in his purpose to gain Jehovah’s permission to curse his chosen people. His wickedness he attempts to veil from his own moral sense by his extraordinary religiousness, as some professed Christians lengthen the creed to compensate a shortened decalogue. He is determined to effect his purpose, not in spite of Jehovah, but by gaining his approval. He wishes to obey the will of God after he has won that will to his own purpose.
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Seven altars — For the symbolism of the number seven, a number denoting perfection, see Lev_4:6, note. Here is a strange mixture of paganism and Judaism. The Levitical law never recognises but one altar of sacrifice, which prefigures Christ. Heb_13:10. Many altars characterize polytheism. Jer_11:13; Hos_10:1; Hos_12:11; Amo_3:14. The seven oxen and seven rams are strictly Levitical. See 1Ch_15:26; 2Ch_29:21; Job_42:8. “The nations of antiquity generally accompanied all their more important undertakings with sacrifices to make sure of the protection of their gods; but this was especially the case with their ceremonies of adjuration.” — Keil.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 1–6. Balaam demanded a seven-fold sacrifice, in order to…
1–6. Balaam demanded a seven-fold sacrifice, in order to propitiate God, that He might be willing to give His prophet a message. Balak complied with the request, hoping that the message might be a curse.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (1) Build me here seven altars.—The patriarchs of old,…
XXIII.
(1) Build me here seven altars.—The patriarchs of old, as their pious descendants after the giving of the Law, never erected more than one altar in one place. A plurality of altars was the badge of idolatry. Hengsten-berg adduces several instances in proof that the ancients were accustomed to have recourse to sacrifice and conjuration in order to avert calamity and produce prosperity. (History of Balaam and his Prophecies, p. 392.) The number seven was regarded as significant among the Greeks and Romans, as well as among the Israelites.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
C. H. Mackintosh 1880 · Public Domain Numbers 22 - 24
Numbers 22 - 24
These three chapters form a distinct section of our book - a truly marvellous section, abounding in rich and varied instruction. In it we have presented to us, first, the covetous prophet; and, secondly, His sublime prophecies. There is something peculiarly awful in the case of Balaam. He evidently loved money - no uncommon love, alas! in our own day. Balak’s gold and silver proved a very tempting bait to the wretched man - a bait too tempting to be resisted. Satan knew his man, and the price at which he could be purchased.
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If Balaam’s heart had been right with God, he would have made very short work with Balak’s message; indeed it would not have cost him a moment’s consideration to send a reply. But Balaam’s heart was all wrong, and we see him, in chapter 22 in the melancholy condition of one acted upon by conflicting feelings. His heart was bent upon going, because it was bent upon the silver and gold; But, at the same time, there was a sort of reference to God - an appearance of religiousness put on as a cloak to cover his covetous practices. He longed for the money; but he would fain lay hold of it after a religious fashion. Miserable man! most miserable! His name stands on the page of inspiration as the expression of one very dark and awful stage of man’s downward history. "Woe unto them," says Jude, "for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward and perished in the gainsaying of Core." Peter, too, presents Balaam as a prominent figure in one of the very darkest pictures of fallen humanity - a model on which some of the vilest characters are formed. He speaks of those "having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls; an heart they have exercised with covetous practices; cursed children: which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness; but was rebuked for his iniquity: the dumb ass speaking with man’s voice forbad the madness of the prophet." 2 Peter 2: 14-16.
These passages are solemnly conclusive as to the true character and spirit of Balaam. His heart was set upon money - "he loved the wages of unrighteousness," and his history has been written by the pen of the Holy Ghost, as an awful warning to all professors to beware of covetousness which is idolatry. We shall not dwell further upon the sad story. The reader may pause for a few moments, and gaze upon the picture presented in Numbers 22. He may study the two prominent figures, the crafty king, and the covetous self-willed prophet; and we doubt not he will rise up from the study with a deepened sense of the evil of covetousness, the great moral danger of setting the heart’s affections upon this world’s riches, and the deep blessedness of having the fear of God before our eyes.
We shall now proceed to examine those marvellous prophecies delivered by Balaam in the audience of Balak, king of the Moabites.
It is profoundly interesting to witness the scene enacted on the high places of Baal, to mark the grand question at stake, to listen to the speakers, to be admitted behind the scenes on such a momentous occasion. How little did Israel know or imagine what was going on between Jehovah and the enemy. It may be they were murmuring in their tents at the very moment in the which God was setting forth their perfection by the tongue of the covetous prophet. Balak would fain have Israel cursed; But, Blessed Be God, He will not suffer any one to curse His people. He may have to deal with them Himself, in secret, about many things; but He will not suffer another to move his tongue against them. He may have to expose them to themselves; but He will not allow a stranger to expose them.
This is a point of deepest interest. The great question is not so much what the enemy may think of God’s people, or what they may think about themselves, or what they may think of one another. the real - the All-important question is, What does God think about them? He knows exactly all that concerns them; all that they are; all that they have done; all that is in them. Everything stands clearly revealed to His all penetrating eye. The deepest secrets of the heart, of the nature, and of the life, are all known to him. Neither angels, men, nor devils know us as God knows us. God knows us perfectly; and it is with Him we have to do, and we can say, in the triumphant language of the apostle," If God be for us, who can be against us? (Rom. 8) God sees us, thinks of us, speaks about us, acts towards us, according to what He Himself has made us, and wrought for us - according to the perfection of His own work. "Beholders many faults may find;" but, as regards our standing, our God sees us only in the comeliness of Christ; we are perfect in Him. When God looks at His people, He beholds in them His own workmanship; and it is to the glory of His holy name, and to the praise of His salvation, that not a blemish should be seen on those who are His - those whom He, in sovereign grace, has made His own. His character, His name, His glory, and the perfection of His work are all involved in the standing of those with whom He has linked Himself.
Hence, therefore, the moment any enemy or accuser enters the scene, Jehovah places Himself in front to receive and answer the accusation; and His answer is always founded, not upon what His people are in themselves, but upon what He has made them through the perfection of His own work. His glory is linked with them, and, in vindicating them, He maintains His own glory. He places himself between them and every accusing tongue. His glory demands that they should be presented in all the comeliness which He has put upon them. If the enemy comes to curse and accuse, Jehovah answers him by pouring forth the rich current of His everlasting complacency in those whom He has chosen for Himself, and whom He has made fit to be in His presence for ever.
All this is strikingly illustrated in the third chapter of the prophet Zechariah. There, too, the enemy presents himself to resist the representative of the people of God. How does God answer him? Simply by cleansing, clothing, and crowning the one whom Satan would fain curse and accuse, so that Satan has not a word to say. He is silenced for ever. The filthy garments are gone, and he that was a brand is become a mitred priest - he who was only fit for the flames of hell is now fitted to walk up and down in the courts of the Lord.
So also when we turn to the Book of Canticles we see the same thing. There the Bridegroom, in contemplating the bride, declares to her, "Thou art all fair, my love; there is no spot in thee." (Cant. 4: 7) She, in speaking of herself, can only exclaim "I am black." (Cant. 1: 5, 6) So also in John 13 the Lord Jesus looks at His disciples, and pronounces them "Clean every whit;" although, in a few hours afterwards, one of them was to curse and swear that he did not know Him. So vast is the difference between what we are in ourselves and what we are in Christ - between our positive standing and our possible state.
Should this glorious truth as to the perfection of our standing make us careless as to our practical state? Far away be the monstrous thought! Nay, the knowledge of our absolutely settled and perfect position in Christ is the very thing which the Holy Ghost makes use of in order to raise the standard of practice. Hearken to those powerful words from the pen of the inspired apostle, "If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. when Christ, our life, shall appear, then shall ye also appear with him in glory. Mortify therefore your members," &c. (Col. 1 - 5.) We must never measure the standing by the state, but always judge the state by the standing. To lower the standing because of the state, is to give the death-blow to all progress in practical Christianity.
The foregoing line of truth is most forcibly illustrated in Balaam’s four parables. To speak after the manner of men, we never should have had such a glorious view of Israel, as seen in "The vision of the Almighty" - "from the top of the rocks" - by one "having his eyes open," had not Balak sought to curse them. Jehovah, blessed be His name, can, very speedily, open a man’s eyes to the true state of the case, in reference to the standing of His people, and His judgement respecting them. He claims the privilege of setting forth His thoughts about them. Balak and Balaam with "all the princes of Moab" may assemble to hear Israel cursed and defied; they may "build seven altars," and "offer a bullock and a. lamb on every altar;" Balak’s silver and gold may glitter under the covetous gaze of the false prophet; but act all the powers of earth and hell, men and devils combined, in their dark and terrible array, can evoke a single breath of curse or accusation against the Israel of God. As well might the enemy have sought to point out a flaw in that fair creation which God had pronounced "very good," as to fasten an accusation upon the redeemed of the Lord. Oh! no; they shine in all the comeliness which He has put upon them, and all that is needed, in order to see them thus, is to mount to "the top of the rocks" - to have "the eyes open" to look at them from His point of view, so that we may see them in "the vision of the Almighty."
Having thus taken a general survey of the contents of these remarkable chapters, we shall briefly glance at each of the four parables in particular. We shall find a distinct point in each - a distinct feature in the character and condition of the people, as seen in "The vision of the Almighty."
In the first of Balaam’s wonderful parables, we have the marked separation of God’s people from all the nations, most distinctly set forth. "How shall I curse, whom God hath not cursed? or how shall I defy, whom the Lord hath not defied? For from the top of the rocks I see him, and from the hills I behold him: lo, the people shall dwell alone, and shall not be reckoned among the nations. Who can count the dust of Jacob, and the number of the fourth part of Israel Let me die the death of the righteous, and let my last end be like his."*
{*Poor, wretched Balaam! miserable man! He would fain die the death of the righteous. Many there are who would say the same; but they forget that the way" to die the death of the righteous" is to possess and exhibit the life of the righteous. Many - alas! how many - would like to die the death who do not live the life. Many would like to possess Balak’s silver and gold, and yet be enrolled amongst the Israel of God. Vain thought! Fatal delusion! We cannot serve God and Mammon.}
Here we have Israel singled out, and partitioned off to be a separated and peculiar people - a people who, according to the divine thought concerning them, were never, at any time, on any ground, or for any object Whatsoever, to be mingled with or reckoned amongst the nations. "The people shall dwell alone." This is distinct and emphatic. It is true of the literal seed of Abraham, and true Of all believers now. Immense practical results flow out of this great principle. God’s people are to be separated unto Him, not on the ground of being better than others, but simply on the ground of what God is, and of what He would ever have His people to be. We shall not pursue this point further just now; but the reader would do well to examine it thoroughly in the light of the divine word. "The people shall dwell alone, and shall not be reckoned among the nations." Numbers 23: 8, 9.
But if Jehovah, in His sovereign grace, is pleased to link Himself with a people; if He calls them out to be a separate people, in the world - to "dwell alone," and shine for Him in the midst of those who are still "sitting in darkness and the shadow of death," He can only have them in such a condition as suits Himself. He must make them such as He would have them to be - such as shall be to the praise of His great and glorious name. Hence, in the second parable, the prophet is made to tell out, not merely the negative, but the positive condition of the people. "And he took up his parable and said, rise up, Balak, and hear; hearken unto me, thou son of Zippor: God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? Behold, I have received commandment to bless; and he hath blessed; and I cannot reverse it. He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the Lord his God is with him, and the shout of a king is among them. God brought them out of Egypt; he hath as it were the strength of an unicorn. Surely there is no enchantment against Jacob, neither is there any divination against Israel: according to this time it shall be said of Jacob and of Israel, What hath God wrought [not what hath Israel wrought?] Behold, the people shall rise up as a great lion, and lift up himself as a young lion: he shall not lie down until he eat of the prey, and drink the blood of the slain." Num. 23: 18-24.
Here we find ourselves on truly elevated ground, and on ground as solid as it is elevated. This is, in truth "The top of the rocks" - the pure air and wide range of "the hills," where the people of God are seen only in "the vision of the Almighty" - seen as He sees them, without spot or wrinkle or any such thing - all their deformities hidden from view - all His comeliness seen upon them.
In this very sublime parable, Israel’s blessedness and security are made to depend, not on themselves, but upon the truth and faithfulness of Jehovah. "God is not a man that he should lie; neither the son of man that he should repent." This places Israel upon safe ground. God must be true to Himself. Is there any power that can possibly prevent Him from fulfilling His word and oath? Surely not. "He hath blessed; and I cannot reverse it." God will not, and Satan can not reverse the blessing.
Thus all is settled. "It is ordered in all things and sure." In the previous parable, it was, "God hath not cursed." Here it is, "He hath blessed." There is very manifest advance. As Balak conducts the money-loving prophet from place to place, Jehovah takes occasion to bring out fresh features of beauty in His people, and fresh points of security in their position. Thus it is not merely that they are a separated people dwelling alone; but they are a justified people, having the Lord their God with them, and the shout of a king among them. "He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel." The enemy may say, "There is iniquity and perverseness there all the while." Yes, but who can make Jehovah behold it, when He Himself has been pleased to blot it all out as a thick cloud for His name’s sake? If He has cast it behind His back, who can bring it before His face "It is God that justifieth; who is he that condemneth?" God sees His people so thoroughly delivered from all that could be against them, that He can take up His abode in their midst, and cause His voice to be heard amongst them.
Well, therefore may we exclaim "What hath God wrought" It is not "What hath Israel wrought!" Balak and Balaam would have found plenty to do in the way of cursing, had Israel’s work been in question. The Lord be praised, it is on what He hath wrought that His people stand, and their foundation is as stable as the throne of God. "If God be for us, who can be against us" If God stands right between us and every foe, what have we to fear? If He undertakes, on our behalf, to answer every accuser, then, assuredly, perfect peace is our portion.
However, the king of Moab still fondly hoped and sedulously sought to gain his end. And, doubtless, Balaam did the same, for they were leagued together against the Israel of God, thus reminding us forcibly of the beast and the false prophet, who are yet to arise and play an awfully solemn part in connection with Israel’s future, as presented on the apocalyptic page.
"And when Balaam saw that it pleased the Lord to bless Israel, he went not, as at other times, to seek for enchantments [what a dreadful disclosure is here] but he set his face toward the wilderness. And Balaam lifted up his eyes, and he saw Israel abiding in His tents, according to their tribes; and the Spirit of God came upon him. And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said, he hath said, which heard the words of God, which saw the vision, of the Almighty, falling into a trance, but having his eyes open: How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! As the valleys are they spread forth, as gardens by the river’s side, as the trees of lign aloes which the Lord hath planted, and as cedar trees beside the waters. He shall pour the water out of his buckets, and his seed shall be in many waters, and his king shall be higher than Agag, and his kingdom shall be exalted. God brought him forth out of Egypt; he hath, as it were, the strength of an unicorn: he shall eat up the nations his enemies [terrible announcement for Balak!] and shall break their bones, and pierce them through with his arrows. He couched, he lay down as a lion, and as a great lion: who shall stir him up? Blessed is he that blesseth thee, and cursed is he that curseth thee." Numbers 24: 1-9.
"Higher and higher yet" is surely the motto here. we may well shout "Excelsior," as we mount up to the top of the rocks, and hearken to those brilliant utterances which the false prophet was forced to give out. It was better and better for Israel - worse and worse for Balak. He had to stand by and not only hear Israel "blessed," but hear himself "cursed" for seeking to curse them.
But let us particularly notice the rich grace that shines in this third parable. "How goodly are thy tents, O Jacob, and thy tabernacles, O Israel!" If one had gone down to examine those tents and tabernacles, In "the vision" of man they might have appeared "Black as the tents of Kedar." But, looked at in ’the vision of the Almighty," they were "goodly," and whoever did not see them thus needed to have "his eyes opened" If I am looking at the people of God "from the top of the rocks," I shall see them as God sees them, and that is as clothed with all the comeliness of Christ - complete in Him - accepted in the Beloved. This is what will enable me to get on with them, to work with them, to have fellowship with them, to rise above their points and angles, blots and blemishes, failures and infirmities.* If I do not contemplate them from this lofty - this divine ground, I shall be sure to fix my eye on some little flaw or other, which will completely mar my communion, and alienate my affections.
{*The statement in the text does not, by any means, touch the question of discipline in the house of God. We are bound to judge moral evil and doctrinal error. 1 Cor. 5: 12, 13.}
In Israel’s case, we shall see, in the very next chapter, what terrible evil they fell into. Did this alter Jehovah’s judgement? Surely not. "He is not the son of men that he should repent." He judged and chastened them for their evil, because He is holy, and can never sanction, in His people, anything that is contrary to His nature. But He could never reverse His judgement respecting them. He knew all about them. He knew what they were and what they would do; but yet He said, "I have not beheld iniquity in Jacob, neither have I seen perverseness in Israel. How goodly are thy tents, O Jacob, and thy tabernacles, O Israel!" Was this making light of their evil? The thought were blasphemy. He could chasten them for their sins; but the moment an enemy comes forth to curse or accuse, He stands in front of His people and says, "I see no iniquity" - "How goodly are their tents"
Reader, dost thou think that such views of divine grace will minister to a spirit of Antinomianism? Far Be the thought! we may rest assured we are never further away from the region of that terrible evil than when we are breathing the pure and holy atmosphere of "the top of the rocks" - that high ground from whence God’s people are viewed, not as they are in themselves, but as they are in Christ - not according to the thoughts of man, but according to the thoughts of God. And, furthermore, we may say that the only true and effectual mode of raising the standard of moral conduct is to abide in the faith of this most precious and tranquillising truth, that God sees us perfect in Christ.
But we must take one more glance at our third parable. Not only are Israel’s tents seen to be goodly in the eyes of Jehovah, but the people themselves are presented to us as abiding fast by those ancient sources of grace and living ministry which are found in God. "As the valleys are they spread forth, as gardens by the river’s side, as the trees of lign aloes which the Lord hath planted, and as cedar trees beside the waters." How exquisite! How perfectly beautiful! And only to think that we are indebted to the godless confederacy between Balak and Balaam for those sublime utterances!
But there is more than this. Not only is Israel seen drinking at those everlasting well-springs of grace and salvation, But, as must ever be the case, as a channel of blessing to others. "He shall pour the water out of his buckets." It is the fixed purpose of God that Israel’s twelve tribes shall yet be a medium of rich blessing to all the ends of the earth. This we learn from such scriptures as Ezekiel 47 and Zechariah 14, on which we do not now attempt to dwell; we merely refer to them as showing the marvellous fullness and beauty of these glorious parables. The reader may meditate, with much spiritual profit, upon these and kindred scriptures; but let him carefully guard against the fatal system falsely called spiritualising, Which, in fact, consists mainly in applying to the professing church all the special blessings of the house of Israel, while, to the latter, are left only the curses of a broken law. We may rest assured that God will not sanction any such system as this. Israel is beloved for the fathers’ sakes; and "the gifts and calling of God are without repentance." Romans 11.
We shall close this section by a brief reference to Balaam’s last parable. Balak, having beard such a glowing testimony to Israel’s future, and the overthrow of all their enemies, was not only sorely disappointed, but greatly enraged; "And Balak’s anger was kindled against Balaam, and he smote his hands together: and Balak said unto Balaam, I called thee to curse mine enemies, and, behold, thou hast altogether blessed them these three times. Therefore now flee thou to thy place: I thought to promote thee unto great honour; [?] But, lo, the Lord hath kept thee back from honour. and Balaam said unto Balak, Spake I not also to thy messengers which thou sentest unto me, saying, If Balak would give me his house full of silver and gold [the very thing his poor heart craved intensely,] I cannot go beyond the commandment of the Lord, to do either good or bad of mine own mind; but what the Lord saith, that will I speak. And now, behold, I go unto my people: come therefore, and I will advertise thee what this people shall do to thy people in the latter days. [This was coming to close quarters.] And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said: he hath said, which heard the words of God, and knew the knowledge of the most High, which saw the vision of the Almighty, falling into a trance, but having his eyes open: I shall see him, but not now: I shall behold him, but not nigh: [tremendous fact for Balaam!] there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth." Verse 10-17.
This gives great completeness to the subject of these parables. The top-stone is here laid on the magnificent superstructure. It is, in good truth, grace and glory. In the first parable we see the absolute separation of the people; in the second, their perfect justification; in the third, their moral beauty and fruitfulness; and, now, in the fourth, we stand on the very summit of the hills - on the loftiest crag of the rocks, and survey the wide plains of glory in all their length and breadth, stretching away into a boundless future. We see the Lion of the tribe of Judah crouching; we hear his roar; we see Him seizing upon all his enemies, and crushing them to atoms. The Star of Jacob rises to set no more. The true David ascends the throne of His father, Israel is pre-eminent in the earth, and all his enemies are covered with shame and everlasting contempt.
It is impossible to conceive anything more magnificent than these parables; and they are all the more remarkable as coming at the very close of Israel’s desert wanderings, during which they had given such ample proof of what they were - of what materials they were made - and what their capabilities and tendencies were. But God was above all, and nothing changeth His affection. Whom He loves, and as He loves, He loves to the end; and hence the league between the typical "beast and false prophet’’ proved abortive. Israel was blessed of God and not to be cursed of any. "And Balaam rose up, and went, and returned to his place: and Balak also went his way."
C. H. Mackintosh, Notes on the Pentateuch — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Build me here seven altars. According to the common…
Build me here seven altars. According to the common opinion of the heathen, it was necessary to propitiate with sacrifices the God with whom they had to do, and if possible to secure his favourable consideration on their side. The number seven was especially connected with the revelation of the tree God, the Creator of the world, and was probably observed here for this reason. The sacrifices were offered no doubt to Jehovah.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Balak and Balaam offered on every altar.
Num_23:1-4
Balak and Balaam offered on every altar.
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The sacrifice of Balak and Balaam
I. Objectively this sacrifice was as perfect as the offerers could make it. Clearly they aimed at presenting a perfect offering. This is exhibited--
1. In the number of offerings. Seven was regarded as a sacred and perfect number.
2. In the victims offered. The most valuable that were used for sacrifices.
3. In the kind of offerings. They were burnt-offerings, which were presented without any reserve, being entirely consumed in honour of the Divine Being.
II. Subjectively this sacrifice was very imperfect, and even sinful. In the sentiments and motives of the offerers there was much that was erroneous and evil.
1. The sacrifice was offered with an admixture of faith and superstition.
2. The sacrifice was offered under the impression that the offering was meritorious on the part of the offerers, and placed God under an obligation to them.
3. The sacrifice was offered as a means to induce God to change His mind.
4. The sacrifice was offered with a view of obtaining permission and power to curse the people of God.
Learn:
1. That the true value of sacrifice is to be looked for not in the quantity or quality of the offering, but in the spirit of the offerer.
2. Trusting in Christ Jesus for acceptance, let us present ourselves to God. God must be worshipped with our best. A mans best is himself; and to sacrifice this is the true sacrifice.
3. He who has truly given himself to God will keep back nothing from Him. (W. Jones.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Num_23:1. Build me here seven altars. “As seven was…
CRITICAL AND EXPLANATORY NOTES
Num_23:1. Build me here seven altars. “As seven was a number of perfection, Balaam chose it on this occasion, because he intended to offer a grand sacrifice, and to offer a bullock and a ram upon each of the altars; the whole to be made a burnt offering at the same time. And as he intended to offer seven bullocks and seven rams at the same time, it could not be conveniently done on one altar, therefore he ordered seven to be built.”—A. Clarke LL.D.
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The offerings were presented to Jehovah, whom Balaam acknowledged as his God.
Num_23:2. Balak and Balaam offered. “Balak presented the sacrifices to be offered for him and for his people; and Balaam performed the office of a priest and offered them.”—Bp. Patrick.
Num_23:3. I will go; peradventure Jehovah will come to meet me. “The meaning of these words is apparent from Num_24:1 : and ‘he went no more to meet with the auguries.’ Balaam went out to look for a manifestation of Jehovah in the significant phenomena of nature.”—Keil and Del.
He went to an high place. Keil and Del.: “a bald height.” Speaker’s Comm.: “ ‘a bare place on the hill,’ or ‘a scar’; as opposed to the high place with its grove of trees.” Heathen augurs were wont to select the lonely and barren summits of mountains for their auspices.
Num_23:4. God met Balaam. “God served His own purposes through the arts of Balaam, and manifested His will through the agencies employed to seek it, dealing thus with Balaam in an exceptional manner. For to God’s own people auguries were forbidden (Lev_19:26).”—Speaker’s Comm.
I have prepared seven altars, &c. “The spirit of these words is thoroughly that of a heathen worshipper expecting in all his devotions his quid pro quo.”—Ibid.
Num_23:7. Parable. Heb.: mashal, a proverb, similitude, sententious poem.
Aram. This word signifies “highland,” and denotes the country to the north-east of Palestine as far as the banks of the Euphrates. The country between the Euphrates and the Tigris was specially designated “Aram-naharaim,” or “Aram of the two rivers.”
Mountains of the east, i.e., of Mesopotamia (comp. Deu_23:4).
Defy Israel. Rather “threaten,” or “menace Israel.”
Num_23:8. How shall I defy, &c. Rather: “how shall I threaten whom Jehovah hath not threatened?”
Num_23:9. Dwell alone, &c., i.e., separate from other nations. The outward separation was a symbol of their inward separation from the heathen world; and this inward separation was an indispensable condition of their outward separation and safety.
Num_23:10. The fourth part, &c. (comp. chap. 2).
Num_23:13. Come with me unto another place, &c. Balak’s idea seems to be, that Balaam’s view of the camp of Israel was so extensive, and so impressed him with their number and order and power, that he could not curse them; and that if he took him to a place from whence he could see only a small portion of them, he would then be able to curse them.
Keil and Del., however, take a different view of this. They say the translation should be, “ ‘whence thou wilt see it (Israel); thou seest only the end of it, but not the whole of it’ (sc. here upon Bamoth Paal). This is required,” they say, “by a comparison of the verse before us with Num_22:41, where it is most unquestionably stated, that upon the top of Bamoth-Baal Balaam only saw ‘the end of the people.’ For this reason Balak regarded that place as unfavourable, and wished to lead the seer to a place from which he could see the people, without any limitation whatever.”
Num_23:14. The field of Zophim. “Or ‘of watchers.’ It lay upon the top of Pisgah, north of the former station, and nearer to the Israelitish camp; the greater part of which was, however, probably concealed from it by an intervening spur of the hill. Beyond the camp Balaam’s eye would pass on to the bed of the Jordan. It was perhaps a lion coming up in his strength from the swelling of that stream (cf. Jer_49:19) that furnished him with the augury he awaited, and so dictated the final similitude of his next parable.—Speaker’s Comm.
Num_23:18. Rise up, Balak, &c. A summons to minute and earnest attention.
Num_23:20. Omit the “commandment” of the A. V.
Num_23:21. “He hath not beheld iniquity, &c. There is a large diversity in the interpretation of this verse. That of Keil and Del. seems to us correct: “God sees not אָוֶן, worthlessness, wickedness, and עָמָל, tribulation, misery, as the consequence of sin, and therefore discovers no reason for cursing the nation. That this applied to the people solely by virtue of their calling as the holy nation of Jehovah, and consequently that there is no denial of the sin of individuals, is evident from the second hemistich, which expresses the thought of the first in a positive form: so that the words, ‘Jehovah his God is with him,’ correspond to the words, ‘He beholds not wickedness;’ and ‘the shout of a king in the midst of it,’ to His not seeing suffering. Israel therefore rejoiced in the blessing of God only so long as it remained faithful to the idea of its Divine calling, and continued in covenant fellowship with the Lord. So long the power of the world could do it no harm. The ‘shout of a king, in Israel is the rejoicing of Israel at the fact that Jehovah dwells and rules as King in the midst of it (cf. Exo_15:18; Deu_33:5). Jehovah had manifested Himself as King, by leading them out of Egypt.”
Num_23:22. God. אֵל the Mighty One.
Unicorn. Rather, the buffalo, or wild bull.
Num_23:23. Surely there is no enchantment, &c. Keil and Del. translate: “For there is no augury in Jacob, and no divination in Israel. At the time it is spoken to Jacob, and to Israel what God doeth.” “נַחַשׁ and קֶסֶם, οἰωνισμός and μαντεία, augurium et divinatio, were the two means employed by the heathen for looking into futurity. The former was the unfolding of the future, from signs in the phenomena of nature and inexplicable occurrences in animal and human life; the latter prophesying from a pretended or supposed revelation of the Deity within the human mind. כָּעֵת ‘according to the time,’ i.e., at the right time, God revealed His acts, His counsel, and His will to Israel in His word, which He had spoken at first to the patriarchs, and afterwards through Moses and the prophets. In this He revealed to His people in truth, and in a way that could not deceive, what the heathen attempted in vain to discover through augury and divination (cf. Deu_18:14-19).”
Num_23:25. Neither curse them, &c. Keil and Del.: “ ‘Thou shalt neither curse it, nor even bless.’ In his vexation at the second failure, he did not want to hear anything more from Balaam.”
Num_23:28. Peor. “Mount Peor was one peak of the northern part of the mountains of Abarim by the town of Beth-peor, which afterwards belonged to the Reubenites (Jos_13:20), and opposite to which the Israelites were encamped in the steppes of Moab (Deu_3:29; Deu_4:46).”—Keil and Del.
Jeshimon. See on Num_21:20.
THE SACRIFICE OF BALAK AND BALAAM
(Num_23:1-4)
Observe—
I. Objectively this sacrifice was as perfect as the offerers could make it.
Clearly they aimed at presenting a perfect offering. This is exhibited—
1. In the number of offerings. There were seven altars, upon each of which they offered a bullock and a ram. Seven was regarded as a sacred and perfect number.
2. In the victims offered. “Seven oxen and seven rams.” The victims were not mean or of little worth; but of the most valuable that were used for sacrifices.
3. In the kind of offerings. They were burnt offerings, which were presented without any reserve, being entirely consumed in honour of the Divine Being.
It was a law amongst the Hebrews that they should present to God offerings of their choicest and best. Spiritually that law is still binding. (a)
II. Subjectively this sacrifice was very imperfect, and even sinful.
In the sentiments and motives of the offerers there was much that was both erroneous and evil.
1. The sacrifice was offered with an admixture of faith and superstition. Balak and Balaam believed the truth that acceptable approach to God must be by sacrifice. But there was superstition in their view of His regard for sacrifices, or the way in which He was influenced by them. It was also belief in heathen superstitions, which led Balaam to go to look for auguries (Num_23:3). Superstitions commend neither the offerer nor his offerings to God.
2. The sacrifice was offered under the impression that the offering was meritorious on the part of the offerers, and placed God under an obligation to them. “And God met Balaam, and he said unto Him, I have prepared seven altars, and I have offered upon every altar a bullock and a ram.” The state of mind which led Balaam thus to call Divine attention to the sacrifices, implied the ignoring of two facts of vital importance:—
(1) God’s proprietorship of all things. We can only present unto Him His own. David felt this, and said, “All things come of Thee, and of Thine own have we given Thee” (comp. Psa_50:8-13).
(2) Man’s relation to God as a dependent and sinful creature. Where this is realised, all notions of merit in man in relation to God, or of obligation upon God in relation to man, are effectually excluded. The best man at his best, is but an unprofitable servant, as regards God (Luk_17:10). Balaam did not feel thus: he was not humble, but thought he had rendered to God very meritorious service. (b)
3. The sacrifice was offered as a means to induce God to change His mind. He had forbidden Balaam to curse Israel (Num_22:12); Balaam desired Him to revoke that prohibition, and to permit him to curse them; and for this purpose he offered his sacrifice. At first God absolutely forbad his accompanying the messengers of Balak; then afterwards He gave him conditional permission to go with them; and Balaam probably regarded this as the result of a change of mind in the Divine Being, and drew from it encouragement to hope that he might obtain from Him permission to curse Israel. How false and dishonouring was such a view as regards God! how perilous as regards man! (c)
4. The sacrifice was offered with a view of obtaining permission and power to curse the people of God. This was the final cause of the sacrifice, and was utterly sinful in the sight of God.
Conclusion.
1. Learn that the true value of sacrifice is to be looked for not in the quantity or quality of the offering, but in the spirit of the offerer. “Thou desirest not sacrifice,” &c. (Psa_51:16-19). (d)
2. Trusting in Christ Jesus for acceptance, let us present ourselves to God. “God must be worshipped with our best. A man’s best is himself; and to sacrifice this is the true sacrifice.” “I beseech you therefore, brethren,” &c. (Rom_12:1) (e)
3. He who has truly given himself to God will keep back nothing from Him. Hearty obedience and reverent worship he will render to God, and kind and helpful service to man. “By Jesus, therefore, let us offer the sacrifice of praise,” &c. (Heb_13:15-16).
ILLUSTRATIONS
(a) For an illustration on this point see p. 101.
(b) For an illustration on this point, see p. 100.
(c) Balaam wanted to please himself without displeasing God. The problem was how to go to Balak, and yet not offend God. He would have given worlds to get rid of his duties, and he sacrificed, not to learn what his duty was, but to get his duty altered. Now see the feeling that lay at the root of all this—that God is mutable. Yet of all men one would have thought Balaam knew better, for had he not said, “God is not a man, that He should lie; neither the son of man, that He should repent: hath he said, and shall He not do it?” But, when we look upon it, we see Balaam had scarcely any feeling higher than this—God is more inflexible than man. Probably had he expressed the exact shade of feeling, he would have said, more obstinate. He thought that God had set His heart upon Israel, and that it was hard, yet not impossible, to alter this partiality. Hence he tries sacrifices to cribe and prayers to coax God.
How deeply rooted this feeling is in human nature—this belief in God’s mutability—you may see from the Romish doctrine of indulgences and atonements. The Romish Church permits crime for certain considerations. For certain considerations it teaches that God will forgive crimes. Atonements after, and indulgences before sin, are the same. But this Romish doctrine never could have succeeded, if the belief in God’s mutability and the desire that He should be mutable, were not in man already.
What Balaam was doing in these parables, and enchantments, and sacrifices, was simply purchasing an indulgence to sin; in other words, it was an attempt to make the Eternal Mind change. What was wanting to Balaam to feel was this—God cannot change. What he did feel was this—God will not change. There are many writers that teach that this and that is right because God has willed it. All discussion is cut short by the reply, God has determined it, therefore it is right. Now, there is exceeding danger in this mode of thought, for a thing is not right because God has willed it, but God wills it because it is right. It is in this tone the Bible always speaks. Never, except in one obscure passage, does the Bible seem to refer right and wrong to the sovereignty of God, and declare it a matter of will: never does it imply that if He so choose, He could reverse evil and good. It says, “Is not My word equal? are not your ways unequal?” “Shall not the Judge of all the earth do right?” was Abraham’s exclamation in a kind of hideous doubt whether the Creator might not be on the eve of doing injustice. So the Bible justifies the ways of God to man. But it could not do so unless it admitted Eternal Laws, with which no will can interfere. Nay more, see what ensues from this mode of thought. If Right is right because God wills it, then if God chose, He could make injustice, and cruelty, and lying to be right. This is exactly what Balaam thought. If God could but be prevailed on to hate Israel, then for him to curse them would be right. And again: if power and sovereignty make right, then, supposing that the Ruler were a demon, devilish hatred would be as right as now it is wrong. There is great danger in some of our present modes of thinking. It is a common thought that Might makes Right, but for us there is no rest, no rock, no sure footing, as long as we feel right and wrong are mere matters of will and decree. There is no safety then, from those hankering feelings and wishes to alter God’s decree. You are unsafe till you feel “Heaven and earth may pass away, but God’s word carnal pass away.”—F. W. Robertson, M.A.
(d) All sacrifice is worthless which is not vitalized by the moral element. Where the sacrifice represents a broken spirit, where it sets forth the operations of a contrite heart, it becomes acceptable to God, and useful as a basis of negotiation with heaven. Where the moral element is present, the physical element will not be forgotten. Though sacrifice in itself without the presence of spiritual feeling, is absolutely worthless in the sight of God, yet where the moral element is present in the form of a broken spirit and a contrite heart, sacrifice will be presented even in its material forms. Thereby the penitent man expresses his love, and fosters his faith, and testifies his gratitude. Blessed be God, in our case it is unnecessary that we provide bullock or burnt offering. The one final sacrifice has been offered in the person of our Lord and Saviour Jesus Christ. Higher than this no man can go. After His blood has been shed, the blood of all animals is unavailing. It is enough that the Lamb of God poured out His blood for the sins of the world. Yet we have to offer sacrifices, not indeed of atonement, but of gratitude; we have to testify by exalted pursuits, by noble endeavours, by generous efforts to ameliorate the condition of mankind, by all holy labour in the cause of evangelization, that our hearts have been broken and healed, that our spirits have been bowed down, and yet lifted up—Joseph Parker, D.D.
(e) “I will have mercy and not sacrifice.” That is a very solemn enunciation. Sacrifice is worship. You may pray devout prayers, you may sing sweet hymns with rapture, you may rejoice in all the peacefulness of the Sabbath well observed, you may be a religious man, and yet you may not have mercy; men may perish about you, and you be indifferent; works of beneficence may be going on under your eye, and you have no part or lot in them. It is possible for a man to be a religious man, and not a Christian. To be a Christian a man must have that spirit which led Christ to give Himself to be a ransom for the world, and he must carry his life so as to be a perpetual benefaction not to himself, but to others. To be Christlike in these regards is to be a Christian.—H. W. Beecher.
BALAAM’S FIRST PARABLE; THE BLESSEDNESS OF THE PEOPLE OF GOD
(Num_23:5-12)
Balaam went out to look for auguries, and the Lord God met him and put a word in his mouth. “God designed to serve His own glory by him, and therefore met Balaam. Balak having chosen him for his oracle, God would constrain him to utter such a coulession, to the honour of God and Israel, as should render those for ever inexcusable who should appear in arms against them.” Thus the Divine message was spoken by the lips of a bad man; and he who longed to curse Israel, in exalted strains pronounces their blessedness. Balaam’s declaration of the happiness of Israel, sets forth the Blessedness of the People of God.
I. It is placed beyond the power of their enemies.
Balaam both felt and declared this—“How shall I curse whom God hath not cursed? or how shall I threaten whom the Lord hath not threatened?… And Balak said unto Balaam, What hast thou done unto me?” &c. (Num_23:8; Num_23:11-12). Balaam felt that he could not curse Israel. And if he had cursed them, his curse would not have injured them, but himself. “See what it is to live within the wall of God’s blessing.” “Behold, He that keepeth Israel shall neither slumber nor sleep” (Psa_121:4-8). “They that trust in the Lord shall be as Mount Zion,” &c. (Psa_125:1-2). “Upon this rock I will build My Church,” &c. (Mat_16:18). “If God be for us, who can be against us? Who shall separate us from the love of Christ?” &c. (Rom_8:31; Rom_8:35-39). “Who is he that will harm you, if ye be followers of that which is good?” (a)
II. It consists in their separation from the ungodly.
“From the top of the rocks I see him, and from the hills I behold him: lo, the people shall dwell alone, and shall not be reckoned among the nations.” “The separation of Israel from the rest of the nations was manifested outwardly to the seer’s eye, in the fact that ‘the host of Israel dwelt by itself in a separate encampment upon the plain. In this his spirit discerned the inward and essential separation of Israel from all the heathen.’ ” In three respects were the Israelites separated from other nations—
1. Politically they were independent of them. Both their country and their polity the Hebrews received from the Lord God; and so long as they kept themselves from the vices of the heathen, their independence was unimpaired.
2. Morally they were separated from them. God called them to complete separation from the idolatries and vices of the corrupt Canaanites and others, and to the practice of a pure morality and the observance of an exalted and exalting worship.
3. By the possession of peculiar privileges they were separated from them. “Thou art an holy people unto the Lord thy God; the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth” (comp. Deuteronomy 7). To them pertained “the adoption, and the glory,” &c. (Rom_9:4-5). This declaration of their separation from other nations “has been so marvellously realized in the history of the Israelites, not withstanding their falling short of the idea of their Divine calling, ‘that whereas all the mightier kingdoms of the ancient world, Egypt, Assyria, Babel, &c., have perished without a trace, Israel, after being rescued from so many dangers which threatened utter destruction under the Old Testament, still flourishes in the Church of the New Testament, and continues also to exist in that part which, though rejected now, is destined one day to be restored’ (Hengstenberg).”
The people of God are still called to be a separate people. “They are not of the world,” said Christ, “even as I am not of the world. I pray not,” &c. (Joh_17:14-16). Their maxims, customs, laws, and conduct are dissimilar from those of the world: “their inheritance, their home, their citizenship are in heaven; their affections, conversation, pursuits, and pleasures are heavenly.” (b)
III. It consists also in their vast numbers.
“Who can count the dust of Jacob, and the numbers of the fourth part of Israel”? To the eye of Balaam the Israelites seemed an innumerable host (comp. Gen_13:16, and Deu_10:22). Their rapid increase was regarded as the result of the blessing of the Lord their God.
The spiritual Israel of God is “a great multitude which no man can number.” We may form an approximately correct idea of the countless hosts of the people of God from three considerations. Their number is—
1. Unlimited as regards time. It includes the good of all past ages of the world’s history, of the present, and will include those of all future ages.
2. Unlimited as regards place. The good of all lands are members of the great Church of the living God. “They shall come from the east, and the west, and from the north,” &c. (Luk_13:29). “A great multitude, which no man could number, of all nations,” &c. (Rev_7:9).
3. Unlimited as regards race or class. The godly African as well as the godly European, &c. The rich and the poor; the learned and the unlearned; the bond and the free, &c. (c)
IV. It consists also of righteousness of character.
Balaam speaks of the Israelites as “the righteous” (Num_23:10). “But Israel,” says Keil and Del., “was not only visibly blessed by God with an innumerable increase; it was also inwardly exalted into a people of יְשָׁרִים, righteous or honourable men. The predicate righteous is applied to Israel on account of its Divine calling, because it had a God who was just and right, a God of truth and without iniquity (Deu_32:4), or because the God of Israel was holy and sanctified His people (Lev_20:7-8; Exo_31:13), and made them into a Jeshurun (Deu_32:15; Deu_33:5; Deu_33:26). Righteousness, probity, is the idea and destination of this people, which has never entirely lost it, though it has never fully realised it. Even in times of general apostasy from the Lord, there was always an ἐκλογή in the nation, of which probity and righteousness could be truly predicated (cf. 1Ki_19:18). The righteousness of the Israelites was a product of the institutions which God had established among them, of the revelation of His holy will, which He had given them in His law, of the forgiveness of sins, which He had linked on to the offering of sacrifices, and of the communication of His Spirit, which was ever living and at work in His Church (Hengstenberg).”
The people of God are still called to be righteous; and they realize this calling by the exercise of faith in Jesus Christ:—“even the righteousness of God through faith of Christ Jesus unto all and upon all that believe.” There cannot be any true blessedness apart from righteousness. (d)
V. It is in some respects desired even by the ungodly.
“Let me die the death of the righteous, and let my last end be like his!” “Death,” again quoting from Keil and Del., “is introduced here as the end and completion of life. ‘Balaam desires for himself the entire, full, indestructible, and inalienable blessedness of the Israelite, of which death is both the close and completion, and also the seal and attestation’ (Kurtz). This desire did not involve the certain hope of a blessed life beyond the grave, which the Israelites themselves did not then possess; it simply expressed the thought that the death of a pious Israelite was a desirable good. And, this it was, whether viewed in the light of the past, the present, or the future. In the hour of death the pious Israelite would look back with blessed satisfaction to a long life, rich ‘in traces of the beneficent, forgiving, delivering, and saving grace of God’; he could comfort himself with the delightful hope of living on in his children, and his children’s children, and in them of participating in the future fulfilment of the Divine promises of grace; and lastly, when dying in possession of the love and grace of God, he could depart hence with the joyful confidence of being gathered to his fathers in Sheol (Gen_25:8).”
Thus the ungodly bear testimony to the excellence of the lot of the people of God by desiring to share their blessedness. “Their rock is not as our Rock, even our enemies themselves being judges.” There is but one way of enjoying their privileges, and that is by possessing their character. To “die the death of the righteous,” we must live the life of the righteous. (e)
Is this blessedness ours? Are we truly of the number of God’s spiritual Israel? By faith in Christ every man may become a member of the “chosen generation,” and the “holy nation.” “They which be of faith are blessed with faithful Abraham.”
ILLUSTRATIONS
(a) I read a story the other day of some Russians crossing wide plains studded over here and there with forests. The villages were ten or a dozen miles from each other, and the wolves were out, and the horses were rushing forward madly, and the travellers could hear the baying of the wolves behind them; and though the horses tore along with all speed, yet the wolves were fast behind, and they only escaped, as we say, “by the skin of their teeth,” managing just to get inside some but that stood in the road, and to shut-to the door. Then they could hear the wolves leap on the roof; they could hear them dash against the sides of the hut; they could hear them gnawing at the door, and howling, and making all sorts of dismal noises; but the travellers were safe, because they had entered by the door, and the door was shut. Now, when a man gets in Christ, he can hear, as it were, the devils howling like wolves, all fierce and hungry for him; and his own sins, like wolves, are seeking to drag him down to destruction. But he has got in to Christ, and that is such a shelter that all the devils in the world, if they were to come at once, could not start a single beam of the eternal refuge: it must stand fast, though earth and heaven should pass away.—C. H. Spurgeon.
For additional illustrations on the Security of the People of God, see pp. 105, 154.
(b) It is our duty to flee from all ungodliness and worldly lusts, and to have no fellowship with the ungodly, nor with the unfruitful works of darkness. This indeed is “pure religion and undefiled, to keep ourselves unspotted from the world.” This the Apostle Paul urgeth, 2Co_6:14-18. We know that a little leaven leaveneth the whole lump. One rotten sheep infecteth a whole flock. One leper spreadeth the disease further, to the hurt of sundry other. Now there is no leaven like to the leaven of sin (1Co_5:6); no infection comparable to the infection of sin; no leprosy so deadly and dangerous as the contagion of sin, which bringeth danger and destruction to soul and body. Therefore we must not join ourselves with the ungodly, seeing that we are an holy people to the Lord our God. He hath chosen us to be a precious people unto Himself above other people that are upon the earth. We “are a chosen generation, a royal priesthood,” &c. (1Pe_2:9). Seeing we are washed from the corruptions of the flesh, let us not defile ourselves again; seeing we are called out of the world, let us not return into the world; and seeing we are freed from the thralldom of sin, let us not sell ourselves again to our own lusts, which fight against the soul. We cannot come near an infections disease without danger of infection. We cannot touch pitch without danger to be defiled with it.—W. Attersoll.
For another illustration on Separation from the world, see p. 94.
(c) The Lord’s Church is bigger than any church that men’s hands ever formed. There is no wall that can contain the Church of God on earth, and there is no sect line that can reach round it. The Lord’s garment is large enough to cover all sects, and to leave room for nations to camp under it besides.—H. W. Beecher.
“Lo! a great multitude of all nations, and people, and kindred, and tongues.” The purpose of the Lord is fixed! Idols he shall utterly abolish! The march of Christianity may have been slow and impeded, but the truth shall yet prosper and prevail; and faith, guided by the sure word of prophecy, may even now behold the wild children of the desert, the wanderers, whose hand is against every man, and every man’s hand against them, the slaves of bloody rites, the victims of fearful delusions, sitting at the feet of Jesus, clothed, and in their right mind, and made meet for the inheritance of the saints in light. O glorious society, which shall thus be gathered from all ages, and all ranks, and all countries! There is beauty in diversity! There is majesty in combination! I kindle at the thought of there being a great multitude in heaven; I kindle the more at that of this multitude being drawn from every nation, every tribe, and every tongue. What a throng to join in! What a company with which to associate and enter into fellowship! The righteous of past days, of the present, and the future—those who under the earlier dispensations caught faint glimpses of the star of Bethlehem—they who, possessing but a few brief notices of traditional religion, followed after God, and proved that He never left Himself without witnesses—Jews, who deciphered the types, and gave substance to the shadows of the law—Gentiles, on whom shone in all its effulgence the light of the Gospel—the mighty gathering of that splendid season when “the knowledge of the glory of the Lord shall cover the earth as the waters do cover the sea.” What a multitude through which to move! with which to make acquaintance! with which to hold converse!—H. Melville, B.D.
For another illustration on the immense numbers of the people of God, see p. 175.
(d) When society claps hands to the cry, “O felix!” “Oh, lucky fellow!” “Oh, rare success!” it is the fortunate circumstances of a man’s lot of which society is thinking. It is the blessedness of having a great deal of money, of being always comfortable, of being environed with what may minister to pleasure, and able always to command what one desires; it is the blessedness of condition which society crowns with its beatitudes, and to which men pay the tribute of envying it. Alas for this blessedness, which is outside the man; the blessedness of circumstance, and accident, and transient condition; the blessedness which Time’s scythe mows down like grass to be cast into the oven! Not condition does Jesus bless, but character. He counts no earthly state enviable, least of all a state of unbroken ease. But the happy man is the good man. What a man is in himself, not where he is, nor how he lives, nor how much he has, but what a man is, is the ground of his blessedness.—J. O. Dykes, M.A., D.D.
(e) Many in these days desire the death of the righteous, but they never regard their life; they desire their end, but they will not walk in their way; they are willing to end with them, but not to begin with them; they catch for the crown, but will not come to the cross; they would taste the sweet, but they cannot abide the sweat. If we will live with Christ for ever, we must here die with Him for a season; if we will reign with Him in heaven, we must first suffer with Him on earth (2Ti_2:11-12); we can never die comfortably unless we be careful to live unblameably.—W. Attersoll.
THE VISION FROM THE BOOKS
(Num_23:9)
“From the top of the rocks I see him.”
It was of Israel and Israel’s glory that the false seer of Pethor spoke. He stood upon the top of Moab’s barren rocks, and gazed down on the happy nation whom God had delivered from Egypt, had brought through the desert, and was about to lead into the land flowing with milk and honey. It was with wonder, perhaps with envy too, that Balaam looked on the goodly tents beneath him.
So from these desert lands, and these desert hills, we gaze upon the Church on her way to Canaan, about to be settled in the blessed land and holy city. And when we gaze, what do we see?
I. The ruggedness of the land of our present sojourn.
It is the region of hostility as well as barrenness. This is not our rest. These dark mountains are not our home. We may pitch our tents among them for a season, or climb to the top to gaze around us, but they are no dwelling place for us. We may look upon Canaan from Pisgah, but Pisgah will not do for a home. Nebo lies hard by Pisgah, and Nebo tells of death, not of life—mortality is here. This is the land, not of Israel, but of Moab; and its gods are Baal, not Jehovah. We could not abide here.
II. The glorious land.
Afar off just now, but still visible, still beautiful. It is the Paradise of God; it is the new Jerusalem; the city which hath foundations; the new heavens and new earth, wherein dwelleth righteousness. The vision gives us a wondrous contrast between what we are and what we shall be, making us long for the day of entrance.
III. A people delivered from a present evil world.
Once in bondage, now free; once groaning under oppression, now in the service of a heavenly Master, and heirs of the world to come; the Red Sea crossed, and now between them and their persecutors an iron wall. Forgiven and redeemed; with their backs on Egypt, and their faces to Jerusalem. “A people saved by the Lord.”
IV. A people sustained by Jehovah himself.
Theirs is the hidden manna, the water from the smitten rock. Jehovah feeds them; Jehovah gives them the living water. It is not man but God who cares for them. All that they have they owe to Him who has delivered them. They feed on angel’s food; nay, better, the very bread of God; on Him whose flesh is meat indeed, whose blood is drink indeed.
V. A pilgrim band.
They are strangers on the earth; this is not their home; here is not their city. Their loins are girt, and their staff is in their hand, and they are hastening onward. No sitting down; no taking ease; no folding of their hands. Forward, still forward, is their watchword! Theirs is a pilgrimage, not a pleasure tour. They must not tarry.
VI. A people bought with a price.
Their ransom has been blood; and they are not their own. Another life has gone for theirs. They have been plucked from death and the grave, because Another has died and risen for them. To that Other they belong—not to themselves, nor the flesh, nor the world.
VII. A people loved with an infinite love.
The banner that is over them is love. The song they sing is love, “Unto Him that loved us.” It is a love which passeth knowledge; a love without bound or end; a love eternal and divine. All around and above them is love—the love of Father, Son, and Holy Ghost. They are the monuments of love; the witnesses of love—free love, forgiving love, redeeming love; love beyond that which angels know—a love which constrains them, purifies them, urges them forward, gladdens all their way.
VIII. A people preparing to pass over to the goodly land.
It is within sight; a few days, perhaps less, will bring them over. Their journey is nearly done. Their toil and weariness will soon be exchanged for rest and glory. And “now is our salvation nearer than when we believed.” “From the top of the rocks” they can see Jerusalem, and Olivet, and Bethlehem; and get glimpses of the whole outstretched land. It is a land of plenty, where they shall hunger no more, neither thirst any more; it is a land of light, where there is no night; a land of blessing, where there is no curse; a land of gladness, where sorrow comes not; a summer land, where the frosts of winter chill not; a calm sunny land, where storms vex not, and shadows fall not; a land of health, where the inhabitant shall not say, “I am sick;” a land of peace, where the war-trumpet never sounds; a land of life, where corruption and mortality enter not, where death and the grave are unknown; a land of union, where broken ties are all reknit, and broken hearts all healed (Rev_7:17). There Jesus reigns; there we reign with him.—H. BONAR, D.D. From Light and Truth.
THE TESTIMONY OF THE IRRELIGIOUS TO THE VALUE OF RELIGION
(Num_23:10)
The character and example of good men are influential after death. They shine upon us like stars upon the deep—to guide us onward—to allure us upward. They who have turned many to righteousness are not only blessed in their own time, but they shine as stars for ever;—monuments of the greatness of the human mind and of the power of religion, they awaken in the bosoms of others the sparks of kindred excellence.
The works of the wicked do not perish with them. They live as beacons. “The censers of the sinners against their own souls” were to be preserved as a memorial against them (Num_16:38). A mercy if their memory could quite perish, if their evil deeds could perish.
Balaam of this order: held up to perpetual infamy. A man of fine talents—even of prophetic illumination.
I. Remarks upon this exclamation as coming from the lips of such a man.
A man of talent, genius, acquirements, great influence over the minds of others; but not truly religious.
1. That solemn thoughts of death and judgment may often occupy, though to little purpose, the minds of irreligious men. They cannot hide from themselves the thoughts of mortality, nor the responsibility that follows it.
In the history of man, the last solved problem always produces a new one to solve. Three stages in the history of man—his birth—conversion—death.
We have an existence beyond death. Greatest men have died young. Alexander 33, Raffaelle 30. The most pious attain elements of better nature and disposition.
After death no change—“my last end.” Everything fixed at death, and for ever. This is the world of change, and of great and mighty possibilities. But when the ultimatum of life is over, all stand one unvaried, fixed, eternal character and destiny.
2. That irreligious men are often constrained to bear a reluctant testimony in favour of religion, and against themselves. God’s love to His people is wonderful to their very enemies. “Who can count?” &c. So struck with the sight of their privileges, blessings, tents, goodly array, Balaam forgot to curse, was compelled to bless, and for once in his life to pray. Bad men envy the security and comfort of the righteous. “How many hired servants,” &c. They know the worth of religion by its loss. Perhaps that offender never lived who has not occasionally sighed to possess the mercies and blessings of the righteous. The system of irreligion that will do for health will not do for sickness. Speculations which amuse in life will not support in death.
3. That men cheat themselves with the fallacy of wishing to die by a religion by which they are not willing to live. This man calculated wisely for his dying hour; he ought to have calculated as wisely for his living ones. We must live by faith if we would die by it.
4. That none go as far from God as those who fly in the face of their own convictions. Balaam gave counsel black as the pit whence it sprung (comp. chap. 25, and Rev_2:14).
II. Remarks upon this exclamation as replete with instruction to the people of God.
1. Let this testimony confirm you in attachment to the religion you profess. Proof that it is no cunning fable: it “is a faithful saying.” “Wisdom is justified,” &c. Cling with tenacity. Take the ground they give. Yield not to the claims of infidelity.
2. Let it prompt to the cultivation of this righteousness.
3. Let it lighten life of its cares, and death of its terrors.
4. Let it prompt with compassion for irreligious men.—Samuel Thodey.
THE DEATH OF THE RIGHTEOUS
(Num_23:10)
The text refers to—
I. A character that we must define—“the righteous.”
None are such by nature; none are such by mere education, or parental discipline; none are such by self-exertion. This character is divine, and therefore of God. It includes—
1. Justification. By which, through faith in the Lord Jesus, we are constituted righteous, and dealt with as such (Isa_45:25; Rom_3:26).
2. Regeneration. Born from above; born of God; “partakers of the Divine nature.” This is the “new man;” the holy nature which the children of God possess (Joh_3:3, seq.; Col_3:10).
3. Sanctification; or the progress of the new man in holiness; the spiritual growth and advancement of the Divine life. This includes also the consecration of the heart to the service and glory of God. An increasing conformity to the holy image of the blessed God (2Co_3:18).
4. Practical obedience; or righteousness of life. This is the great evidence of righteousness of heart. The fruit testifies that the tree is made good; the stream, that the fountain has become pure. He only is righteous who doeth righteousness. Those who “have received Christ Jesus the Lord, walk in Him,” following His example, treading in His imitable footsteps. (Rom_6:22).
II. An event that we must illustrate—“the death of the righteous.”
Even the righteous must die. The righteous of all ages, except Enoch and Elijah, have died. “It is appointed unto men,” &c. But the righteous die—
1. Under the immediate direction of God. The wicked often die prematurely—by their own hands; by the hands of the executioner; by the power of sin producing disease; by the judgments of God. But the righteous, in life, in sickness, in old age, are the especial objects of the Divine care. They are in His hand; and “precious in His sight is the death of His saints.” When their work is done He calls them home. When they are meet for glory, he receives them to Himself.
2. In a state of gracious security. They die in covenant with God; with an interest in Christ; the subjects of the indwelling Spirit; heirs of glory. “Die in the Lord.” “Death is theirs.” Not an enemy to destroy; but a messenger to conduct them to their better home. Death cannot separate the saint from Jesus. The righteous often die—
3. In ecstasy and triumph; have “an abundant entrance ministered unto them,” &c. Thus died Stephen, with the vision of glory before his eyes. Hearken to the apostle, “I have fought a good fight,” &c. So thousands and myriads. Death has been victory. “O death, where is thy sting?” &c. Thus Payson: “The battle is fought, and the victory is won.” The righteous always at death—
4. Enter upon a life of immortality. They are intimately present with the Lord. To die is gain, immediate, consummate, eternal gain. “Blessed are the dead who die in the Lord,” &c. Death is the gate of life.—the vestibule of glory.
III. A desire that must be regulated.
“Let me die,” &c. It is a very proper desire. Should be the desire of every human being. But it will be fruitless unless it is regulated—
1. By a personal regard to the character of the righteous. The character and the death are united; they cannot be separated. We cannot die their death if we are wicked, impenitent, merely moral, or only professors of righteousness. We must attain the spirit and principle of the righteous.
2. By a preparation for dying. This, by the righteous, cannot be forgotten. He therefore acts and prays and believes in reference to this solemn want. He is anxious to be ready for the coming of the Son of Man; to have the lamp and the oil, the title and the meetness. This is the only desire of any value.
3. By a constant deference to the Divine will. The righteous cannot suggest anything as to the mode, the place, or the circumstances of dying. They say, “My times are in Thy hand.” They regard present duties and privileges, and leave all that concerns the act of dying in the Lord’s hands, “All the days of my appointed time,” &c. With God are the issues both of death and life.
Application.
1. The subject of the text is solemn. Dying is always a momentous thing, a great crisis in man’s history, &c.
2. What is your prospect respecting death? I ask, not what you wish, but what is the well-grounded prospect?
3. How different is the death of the wicked to that of the righteous! Dark; the beginning of sorrows, &c. Oh! avoid this.—Jabez Burns, D.D.
HOW TO DIE WELL
(Num_23:10)
I. How do the righteous die?
1. In the favour of God.
2. In the love of Christ.
3. Tranquilly.
4. Fitted for heaven.
II. How may we die this death?
1. Repent.
2. Turn to God.
3. Believe on Christ.
4. Live righteously.—W. W. Wythe.
PERSISTENCE IN THE PURSUIT OF A SINFUL PURPOSE
(Num_23:13-18)
In these verses there are several important topics for illustration and application.
I. A wicked persistence in the pursuit of an evil purpose.
Both Balaam and Balak knew that God had prohibited the cursing of Israel (see Num_23:8 and Num_22:12); yet Balak is determined to have them cursed if possible. Notwithstanding that Balaam had blessed instead of cursing them, Balak will have him make another attempt, and under somewhat different conditions. “Balak said unto him, come, I pray thee, with me unto another place,” &c. (Num_23:13). And Balaam, urged on by his cursed hunger for “the rewards of divination,” is willing to serve Balak in this if he possibly can. This power of persistence in the pursuit of an object, if it had been worthily directed, might have led to great good; but in this case it is daringly and wickedly perverted. (a)
II. A mischievous error as to man’s power to curse his fellow-man.
Balak thought that if Balaam’s point of view were changed, and he saw but a small portion of the camp of Israel, he would then be able to curse them. Hence he “said unto him, come, I pray thee, with me unto another place,” &c. (Num_23:13-14). Balak was in error in this (see p. 424). And this error is a mischievous one. It has made men the dupes and the victims of witchcraft and priestcraft; it has hindered healthy mental and spiritual development, and been a prolific cause of many and great evils. (b)
III. A grievous error as to the nature of the Divine Being.
Balaam and Balak seem to have thought that God might be induced to change His mind, by their sacrifices. For the second time they “built seven altars, and offered a bullock and a ram upon every altar.” They regarded Him as a being who might be bribed by their gifts, or prevailed upon by their importunities. The language of God, by the Psalmist, is applicable to them: “Thou thoughtest that I was altogether as Thyself.” How dishonouring to God is such a view of His nature! In certain forms this error survives to this day, and that in Christendom. (c)
IV. An illustration of the communication of the message of God to an ungodly man.
Balaam “said unto Balak, stand here by the burnt offering, while I meet the Lord yonder. And the Lord met Balaam,” &c. (Num_23:15-16).
1. God has access to the minds of wicked men. Pharaoh (Gen_41:1-36), Nebuchadnezzar (Daniel 2), Balaam, iv. are examples. (d)
2. God can use wicked men for the accomplishment of His own purposes. In this way He used Balaam. “Surely the wrath of man shall praise Thee,” &c.
V. An illustration of the attention with which Divine communications should be received.
“And when he came to him, behold, he stood by his burnt offering, &c. (Num_23:17-18). Balak was standing by his burnt offering, yet Balaam said to him, “Rise up, Balak, and hear; hearken unto me, thou son of Zippor.” It was a summons to thoughtful and earnest attention to the Word of God, which he was about to speak to him. Not with listless ear and lethargic mind should Divine messages be heard, but with eager attention and thoughtful consideration. (e)
ILLUSTRATIONS
(a) There are single acts of sin, and continued or repeated acts of sin; sins committed after convictions, promises, and resolutions. Now there is not so much of guilt in a single act of sin, as there is in a continued and repeated course of sin, called (Deu_29:19) “adding drunkenness to thirst,” and (Isa_30:1) “adding sin to sin.” For as it is in numbering, so it is in sinning; if the first figure be 1, the second is 10, the third 100, the fourth 1000, and every addition makes a greater multiplication. O, what a dreadful reckoning will there be hereafter for the consciences of poor sinners!—Flavel.
(b) When the confessor of Louis XIV. said, “With my God in my hand and my king at my knee, I am greater than any monarch on the earth,” he gave utterance to no idle boast. He only expressed, somewhat more epigrammatically, what every priest would claim in his soberest moments. In his Catéchisme de la Perséverance, Gaume says, “The priest, mighty as God can, in one moment, snatch the sinner from hell, and render him worthy of Paradise, and from a slave of the devil make him a son of Abraham, and God Himself is bound to adhere to the judgment of the priest. The sentence of the priest precedes: God has only to sign it.” Such are the well-known assumptions of Rome.—Literary World.
When John Knox began the work of reform in Glasgow, the idea prevailed that if a heretic should but touch the great bell in the church there, he would be struck dead instantly. He accepted the test on condition that the bell should be lowered into the street. He declared that it should either kill him, or he it. Then he stood over it, anathematized the church of Rome, the pope, and the wicked priests. The superstitious crowd looked in vain to see the bold heretic fall dead. Instead, men armed with hammers, at Knox’s order, broke the bell into fragments. Thus a great imposture was detected, Romanism defeated, and Protestantism established.—Dict. of Illust.
For another illustration on Superstition see pp. 425, 426
(c) For an illustration on this point see p. 447.
(d) For illustrations on this point see pp. 426, 427.
(e) Let no man allow himself to neglect the hearing of the Word, or hear it in a careless or irreverent manner, under the pretence of his having an opportunity of reading it in private; since the public ministry possesses with regard to its tendency to excite the attention and interest the heart, many unquestionable advantages. Besides, such a pretence will generally be found to be hollow and disingenuous. If you observe a person habitually inattentive under an awakening, searching ministry, follow him into his retirement, and, it may be confidently predicted, you will seldom see the Bible in his hands; or, if he overcome his aversion to religion so far as occasionally to peruse a chapter, it will be in the same spirit in which he hears: he will satisfy himself with having completed his task, “and go his way and straightway forget what manner of man he was.” If the general course of the world were as favourable to religion as it is the contrary; if an intercourse with mankind were a school of piety, the state of such persons would be less hopeless, and there would be a greater probability of their being gained without the Word: but while everything around us conspires to render the mind earthly and sensual, and the world is continually moulding and transforming its votaries, the situation of such as attend the means of grace in a careless manner, is unspeakably dangerous, since they are continually exposing themselves to influences which corrupt, while they render themselves inaccessible to such as are of a salutary operation. What can be expected but the death of that patient who takes a course which is continually inflaming his disease, while he despises and neglects the remedy? When we see men attentive under the ministry of the Word, and evidently anxious to comprehend its truths, we cannot but entertain hopes of their salvation; for “faith cometh by hearing, and hearing by the Word of God.”—Robert Hall, A.M.
Hear the Word with attention. Not to listen with attention is the same thing as to have ears which hear not, and eyes which see not. While you are hearing, whatever trains of thought of a foreign and extraneous nature obtrude themselves, should be resolutely repelled. In the power of fixing the attention, the most precious of the intellectual habits, mankind differ greatly, but every man possesses some, and it will increase the more it is exerted. He who exercises no discipline over himself in this respect, acquires such a volatility of mind, such a vagrancy of imagination, as dooms him to be the sport of every mental vanity: it is impossible such a man should attain to true wisdom. If we cultivate, on the contrary, a habit of attention, it will become natural, thought will strike its roots deep, and we shall, by degrees, experience no difficulty in following the track of the longest connected discourse. As we find it easy to attend to what interests the heart, and the thoughts naturally follow the course of the affections, the best antidote to habitual inattention to religious instruction is the love of the truth. “Let the Word of Christ dwell in you richly,” and to hear it attentively will be a pleasure, not a task.—Ibid.
BALAAM’S SECOND PARABLE: THE CONSTITUENTS AND THE IRREVERSIBLENESS OF THE BLESSEDNESS OF ISRAEL
(Num_23:19-24)
Notice—
I. The constituents of the blessedness of Israel.
Balaam pronounced the Israelites blessed because of—
1. Their covenant relation with God. “He hath not beheld iniquity in Jacob, neither hath He seen distress in Israel.” See Critical and Explanatory Notes on this verse. God cannot curse His chosen people. He must bless them with His favour and with all covenant blessings. So long as they do not utterly forsake Him He will protect and bless them. (a)
2. The presence of God with them. “The Lord his God is with him, and the shout of a King is among them.” Here are two ideas:—
(1) God was present with them as their King. The government of Israel was a theocracy. Jehovah Himself was their sovereign.
(2) His presence produced exultation. “The shout of a King” is the jubilant celebration by Israel of the presence of Jehovah in their midst as their King. His presence was a guarantee of success in their great enterprise, of victory over their enemies, &c. God is still with His people as their King and their God. (b)
3. The doings of God for them. “God brought them out of Egypt.” Keil and Del. translate: “God brings them out of Egypt;” and remark that “the participle is not used for the preterite, but designates the leading out as still going on, and lasting till the introduction into Canaan.” Looked at in this light, the clause before us refers to the whole of God’s doings for them, by means of which they were led forth from Egypt, and ultimately brought into the Promised Land. It includes:—
(1) Emancipation from Egypt.
(2) Direction in their journeys.
(3) Protection from their enemies.
(4) Provision in the wilderness.
(5) Possession of Canaan. And in this Christian dispensation God works graciously and gloriously in and for His people. He delivers from a bondage far worse than that of Israel in Egypt, &c.
4. The revelation of His will to them. “Surely there is no enchantment against Jacob,” &c. (Num_23:23). Margin: “in Jacob.” See the translation and note by Keil and Del. in Critical and Explanatory Notes. We take the verse to mean that the art of the soothsayer was not practised amongst the Israelites; but God Himself, by means of His own appointment, and in due season, revealed to them His own designs and doings. He communicated with them through the high priest by means of the Urim and Thummim; He spake by Moses, and afterwards by the Prophets and the sacred poets. “We have a more sure word of prophecy.” The teachings of Christ and His apostles, and the guidance of the Holy Spirit, are granted to the spiritual Israel in this age.
5. The victorious power He bestows upon them. “He hath as it were the strength of a buffalo,” or a wild bull. “Behold, the people shall rise up as a great lion, and lift up himself as a young lion: he shall not lie down until he eat of the prey, and drink the blood of the slain.” Because Jehovah was with them as their King and Leader, they went forward with the strength of a wild ox—an indomitable animal, and terrible by reason of its horns (comp. Deu_33:17; Psa_22:21). And when they arose to battle they would not retreat until they had obtained complete victory. They would conquer their enemies, and take possession of the Promised Land. Let Balak, then, be warned, and abandon the vain hope of vanquishing this victorious and blessed people. And God’s spiritual Israel shall conquer all their spiritual enemies, and take possession of that inheritance of which Canaan, even at best, was but a poor type. “We are more than conquerors, through Him that loved us.”
II. The irreversibleness of the blessedness of Israel.
The blessedness of the people of God cannot be reversed because—
1. It rests upon the unchangeableness of God. “God is not a man, that He should lie; neither the son of man, that He should repent,” &c. (c)
2. It is beyond the power of their enemies. “Behold, I have received to bless: and He hath blessed; and I cannot reverse it.” All the sacrifices which Balak the king could offer, and all the arts which Balaam the soothsayer could exercise, would not turn aside the blessing of God from His people. No power either in earth or in hell can effectually curse those whom God hath blessed.
Conclusion.
1. Are we members of the spiritual Israel of God?
2. Let us, then, be faithful to our covenant engagements, and rejoice in our privileges.
3. Let those who are aliens from the spiritual Israel believe in Christ Jesus and share its blessedness (Eph_2:12).
ILLUSTRATIONS
(a) The new covenant exacts not of us, as a necessary condition, the perfection of obedience, but the sincerity of obedience; an uprightness in our intention, not an unspottedness in our action; an integrity in our aims, and an industry in our compliance with Divine precepts: “Walk before Me, and be thou perfect” (Gen_17:1), i.e., sincere. What is hearty in our actions, is accepted; and what is defective, is overlooked, and not charged upon us, because of the obedience and righteousness of our Surety. The first covenant rejected all our services after sin; the services of a person under sentence of death, are but dead services: this accepts our imperfect services, after faith in it; that administered no strength to obey, but supposed it; this supposeth our inability to obey, and confers some strength for it: “I will put my Spirit within you, and cause you to walk in My statutes” (Eze_36:27). Again, in regard of the promises: the old covenant had good, but the new hath “better promises” (Heb_8:6), of justification after guilt, and sanctification after filth, and glorification at last of the whole man. In the first, there was provision against guilt, but none for the removal of it; provision against filth, but none for the cleansing of it; promise of happiness implied, but not so great a one as that “life and immortality” in heaven, “brought to light by the Gospel” (2Ti_1:10). Life indeed was implied to be promised upon his standing, but not so glorious an immortality disclosed, to be reserved for him, if he stood. As it is a covenant of better promises, so a covenant of sweeter comforts; comforts more choice, and comforts more durable; an “everlasting consolation and a good hope” are the fruits of “grace,” i.e. the covenant of grace (2Th_2:16). In the whole there is such a love disclosed, as cannot be expressed; the Apostle leaves it to every man’s mind to conceive it, if he could, “What manner of love the Father hath bestowed upon us, that we should be called the sons of God” (1Jn_3:1). It instates as in such a manner of the love of God as He bears to His Son the image of His Person (Joh_17:23): “That the world may know that Thou hast loved them, as Thou hast loved Me.”—Charnocke.
(b) As He gave the blood of His Son to seal the covenant, so He gave Himself as the blessing of the covenant: “He is not ashamed to be called their God” (Heb_11:16). He is not only our God, but our God as He is the God of Christ: He is not ashamed to be our propriety, and Christ is not ashamed to own His people in a partnership with Him in this propriety (Joh_20:17), “I ascend to My God, and your God.” This, of God’s being our God, is the quintessence of the covenant, the soul of all the promises; in this He hath promised, whatsoever is infinite in Him, whatsoever is the glory and ornament of His nature, for our use; not a part of Him, or one single perfection, but the whole vigour and strength of all.… Thus, God’s being ours, is more than if all heaven and earth were ours besides; it is more than if we were fully our own, and at our own dispose; it makes “all things that God hath ours” (1Co_3:22); and, therefore, not only all things that He hath created, but all things that He can create; not only all things that He hath contrived, but all things that he can contrive; for in being ours, His power is ours, His possible power as well as His active power; His power, whereby He can effect more than He hath done, and His wisdom, whereby He can contrive more than He hath done; so that if there were need of employing His power to create many worlds for our good, He would not stick at it, for if He did, He would not be our God, in the extent of His nature, as the promise intimates.—Ibid.
For additional illustrations of the Blessedness of the People of God, see pp. 154, 346, 347.
(c) Independent of all possible beings and events, Jehovah sits at the head of the universe, unchanged, and incapable of change, amid all the successions, tossings and tumults, by which it is agitated. When empires are overthrown, or angels fall; when suns are extinguished, and systems return to their original nothing: He is equally impassive and unmoved as when sparrows expire, or the hair falls from our heads. Nothing can happen, nothing can be done beyond His expectation, or without His permission. Nothing can frustrate His designs, and nothing disappoint or vary His purposes. All things, beside Him, change, and fluctuate without ceasing. Events exist and vanish. Beings rise and expire. But His own existence, the thoughts which He entertains, the desires which He admits, the purposes which He forms, are “the same yesterday, to-day, and for ever.” Throughout the coming vast of eternity also, and the boundless tracts of immensity, He sees with serene complacency His own perfect purposes daily and invariably advancing, with a regular fulfilment, towards their absolute completion. In its own place, in its own time, and in its own manner, each exists in exact obedience to His order, and in exact accordance with His choice; nothing lingers, nothing hastens; but His counsel exactly stands, and all His pleasure will be precisely accomplished.—Timothy Dwight, D.D.
“What makes you think that God will never forsake them that trust in Him?” was asked of an aged Christian. “Because He has promised,” was the reply. “And what makes you think that He will keep His word?” “Because He never yet broke it.” Here is encouragement for us all! Here is cause to cry aloud, “Though He slay me, yet will I trust in Him.” The past declares God’s faithfulness, the present confirms it, and the future will only make more clear His fidelity and truth.—Anon.
THE UNCHANGEABLENESS OF JEHOVAH
(Num_23:19)
To unfold the full meaning of these words, we observe—
I. Some men think that God will lie.
God has told us, with strong and repeated asseverations, that “we must be born again” (Joh_3:7); but this is totally disbelieved by—
1. The profane. They persuade themselves that such strictness in religion, as is implied in the new birth, is not necessary; and that they shall go to heaven in their own way.
2. The self-righteous. These consider regeneration as a dream of weak enthusiasts; and are satisfied with the “form of godliness, without” ever experiencing “the power” of it.
3. The hypocritical professors of religion. These, having changed their creed, together with their outward conduct, fancy themselves Christians, notwithstanding their faith neither “overcomes the world,” nor “works by love,” nor “purifies their hearts.”
That all these persons think God will lie, is evident beyond a doubt; for if they really believed that old things must pass away and all things become new (2Co_5:17), before they can enter into the kingdom of heaven, they would feel concerned to know whether any such change had taken place in them; nor would they be satisfied till they had a Scriptural evidence that they were indeed “new creatures in Christ Jesus.” But as this is in no respect the case with them, it is manifest that they do not believe the record of God, and, consequently, however harsh the expression may seem, they make God a liar (1Jn_5:10).
II. Others fear He may lie.
This is common with persons—
1. Under conviction of sin. When men are deeply convinced of sin, they find it exceedingly difficult to rest simply on the promises of the Gospel; such as Joh_6:37; Isa_1:18; Isa_55:1. This appears too good to be true: they cannot conceive how God should “justify the ungodly” (Rom_4:5), and therefore they seek to become godly first, in order that they may be justified: and if they cannot bring some price in their hands, they keep back, and give themselves over to desponding fears.
2. Under temptation or desertion. God has declared that He will not suffer His people to be tempted above what they are able to bear (1Co_10:13). But when they come into temptation, they are apt to say, as David, “I shall one day perish,” &c. (1Sa_27:1). They see no way for their escape, and therefore they fear that the very next wave will overwhelm them utterly. If God at such seasons hide His face from them, they conclude, “there is no hope;” they think “His mercy clean gone for ever,” &c. (Psa_77:7-9), notwithstanding God has so frequently and so expressly declared, that He will never leave them nor forsake them.
Now these person:) do not, like the ungodly, deliberately think that God will lie; but they have many fears lest He should; if it were not so, they would take God at His word, and stay themselves on Him when they are in darkness (Isa_50:10).
III. But God neither will nor can lie.
1. He will not lie.
(1) Let us hear the testimonies of those who have tried Him. Moses (Deu_32:4); Joshua (Jos_23:14), Samuel (1Sa_15:29).
(2) Let us attend to God’s own assertions and appeal. Isa_5:4; Isa_49:19. Would He ever venture to speak thus strongly on His own behalf, if His creatures could make good their accusations against Him?
(3) Let us look to matter of fact. He threatened to punish the angels if they should prove disobedient: He denounced a curse on Adam if he should eat of the forbidden tree; He threatened to destroy the whole world with a deluge; to overwhelm Sodom and Gomorrah with fire and brimstone; and to scatter His once chosen people over the face of the whole earth. See now whether he has forborne to execute any of these threatenings. He also promised to send His only, dear Son to die for sinners; and to make Him great among the Gentiles, while His own nation should almost universally reject Him. Have either of these promises been forgotten? Or, if such promises and such threatenings have received their accomplishment, is there any reason to doubt respecting any others that are yet unfulfilled? Are not His past actions so many types and pledges of what He will hereafter perform? (2Pe_2:4-9; Jud_1:7.)
2. He cannot lie. Truth is as essential to the Divine nature as goodness, wisdom, power, or any other attribute; so that He can as easily cease to be good, or wise, or powerful, as He can suffer one jot or tittle of His word to fail. If for one moment He could divest Himself of truth, He would cease to be deserving of all confidence or affection. Let it only be said of any man—“he is great and wise and generous, but no dependence can be placed on his word,” would he not on the whole be deemed a contemptible character? How then would Jehovah be degraded, if any such infirmity could be laid to His charge! “God cannot lie” (Tit_1:2); “He cannot deny Himself” (2Ti_2:13); “It is impossible for God to lie” (Heb_6:18). It is God’s honour that He neither will nor can lie.
Inter,—
1. How vain are the expectations of unconverted men! Men, whatever may be their state, persuade themselves that they shall be happy when they die. But how delusive must be that hope, which is built upon the expectation that God will prove Himself a liar! Let us lay aside all such delusive hopes, &c.
2. How groundless are the fears of the converted! There is a holy fear that is highly desirable for every one, however eminent, however established. But there is a tormenting, slavish fear that arises from unbelief, and which greatly retards our progress in the Divine life. Now we ask, Does this fear arise from an apprehension of our own unfaithfulness, or of God’s? If it be God’s faithfulness that we doubt, let us know that His “gifts and callings are without repentance” (Rom_11:29, with the words following the text), and that where He hath begun a good work, He will perfect it unto the day of Christ (Php_1:6). If, on the other hand, we suspect our own faithfulness, let us recollect on whom our faithfulness depends (2Co_3:5; Zec_4:6). God has promised not only that He will not depart from us, but that He will put His fear in our hearts, so that we shall not depart from Him (Jer_32:39-40).
Let us then “set to our seal that God is true” (Joh_3:33). Let us commit ourselves to Him, knowing Whom we have believed (2Ti_1:12), and assured that while we stand on the foundation of His Word, we are immoveably secure (2Ti_2:19).—C. Simeon, M.A.
THE VERACITY OF GOD
(Num_23:19)
Introduction—
Remarks on the character of Balaam, and the circumstances that led to the utterance of his prophecy.
I. Here is a purpose pre-supposed.
1. He saw Israel as the objects of the Divine protection, so that all the devices of their enemies were rendered vain.
2. The blessedness of their prosperity, in the face of all opposition.
3. The blessedness of their prosperity, in the tokens of the Divine presence and power with which they were accompanied.
II. The ground of this stability asserted.
1. God Himself is unchangeable.
2. He is so in His will and purpose.
3. There is no cause why God should alter. Three causes of change of mind in man not applicable to God:—
(1) Want of foreknowledge.
(2) Natural instability.
(3) Want of power.
III. Inferences.
1. The perpetual obligation of religion.
2. Reproof of the inconstancy of man.
3. It directs us where alone we may safely put our trust.
4. It teaches patience under His providences.
5. An awful warning to sinners.—Anon.
GOD’S BLESSING IRREVERSIBLE
(Num_23:20)
The text is connected with three illustrious orders of persons: Balak, king of Moab; Balaam, the wicked prophet; and the Israelites, who were journeying to the Land of Promise. Balak hated the Israelites, and was anxious to bring evil, &c. Balaam hired himself to curse them; but God frustrated his evil design, and out of the lips hired to curse, God pronounced a blessing. Here is the wicked prophet’s confession, “He hath blessed,” &c.
I. God’s people are blessed of Him.
So it was with Israel of old. God blessed them by wonderful deliverances, and countless tokens of his favour. His compassionate eye was on them in Egypt; His arm led them out; His bounty supplied their wants; His presence guided—shielded them, &c. God has now His Israel in the world: all the spiritual seed of Abraham; all those who have believed in the Messiah; all who are travelling to a better country. On these His blessing rests. “He hath blessed”—
1. With pardoning mercy.
2. With delivering grace,
3. With spiritual supplies.
4. With all needful good.
Now this applies to every age of the world—to every true Israelite. II. His blessing cannot be reversed.
1. Wicked men would, but cannot.
2. Satan would, but cannot.
3. God does not desire to do so, and therefore will not.
We may reject the blessing—backslide from God; but His “gifts and calling are without repentance.”
Application
1. Are we His people?
2. Then we have His blessing.
3. And this is all-sufficient.—Jabes Burns, D.D.
THE STABILITY OF THB CHURCH, AND THE SECURITY OF BELIEVERS
(Num_23:23)
We cannot but admire the endowments of this bold, bad man: we envy him the privilege he enjoyed of beholding the visions of the Almighty, and being favoured with His express communications; we look with astonishment at the perseverance which he manifested, worthy of a better cause; and we may allow ourselves to be charmed with his eloquence and edified by his prophetic anticipations. But when we have done this, there remains an awful contrast of warning; gloomy shades darken and deform a picture, some of the features of which appear clothed in the beauty and brightness of heaven. We see the loftiest qualifications of which human nature can boast—genius, literature, a great name, and even prophetical skill, devoted to the most execrable purposes, employed in direct opposition to God and His Church, and finally recoiling upon their possessor and drowning his soul in perdition. Like many in our own day, Balaam Fees the good, but prefers the evil; he pursues the world, and turns his back upon God, in spite of the appearance of the Angel, the remonstrance of conscience, and the immediate voice of Heaven; he makes religion the cloak of the most ambitious purposes; he numbers himself with those who “love the wages of unrighteousness,” and upon whose tombs God Himself has written the epitaph,—“Wandering stars, to whom is reserved,” &c.
I. The stability of the church is distinctly asserted.
What was true 3,000 years ago, is not worthy of less credit and less attention now. The times are changed, but the men are not. There is now as certain a combination against the Church of the Living God, as there was when Balaam took up his parable, and Balak listened for the curse upon Israel. But while the enemies remain the same, the promise remains unchanged. Every age has heard the cry, “Come, curse me Jacob, and come, defy Israel.” But then every age has heard the language, “Surely there is no enchantment against Jacob,” &c. What a confession is this of Balaam! how humiliating to himself, how instructive to us! Trace the particulars.
1. The most base and desperate measures have always been used against the church. Balaam evidently avows that the mean arts of divination and enchantment had been used. He acknowledges, in fact, that the church’s enemies could not meet her in the open field. Curses are the last resource of cowards—a confession of weakness. And so it has always been. Infidelity is not ashamed to use poisoned weapons—to stoop to the meanest devices to harass a cause which it is always ashamed to face. Some men have so great a hatred to the cause of Christ, that they will condescend to seek help from hell itself rather than fail. Hence every stratagem is employed; all the arts of calumny, and wickedness, and falsehood, are put in requisition to prevent the progress of truth and poison the mind against it. How weak that cause must be which stoops to such wretched devices! and how triumphant and glorious must that religion be, which, though unarmed, can defy them all! “The rains descended.… and it fell not,” &c.
2. These attach are utterly fruitless and vain. “There is no enchantment against Jacob,” &c. The enemies of the truth, however loudly they may boast at the onset, have always retired in confusion, and for the most part in despair. It is like shooting arrows against the sun: they return upon the heads of those who aimed them, while the sun pursues its glorious way uninjured and undisturbed. It is like attempting to stem the ocean with a bulrush: you may perish in the attempt, but you cannot hope to succeed. Let those who hate the truth, consider by whom that truth is supported—how long that truth has stood—how often it has been assailed, and how certain the overthrow of its enemies. Like Job’s leviathan, “the sword of him that layeth at him cannot hold,” &c. “How shall I curse, whom God hath not cursed?” &c. “If this counsel or this work be of man, it will come to nought,” &c. (Act_5:38-39).
3. The source of Israel’s safety is directly ascribed to God. “What hath God wrought!” The world is right in its estimate of the feebleness of the Church of Christ in herself. We wonder not at their boasts, their soorn. We wonder not to hear them say, “What do these feeble Jews?” We know she is a bruised reed; but we also know that she is strong in the strength of Another. It is delightful to hear from an enemy—
(1) the faithfulness of God advanced as the security of the church (Num_23:19).
(2) The impotency of his own arts acknowledged. “I cannot reverse it” (Num_23:20).
(3) The mercy of God asserted as the comfort of His people (Num_23:21).
(4) The records of antiquity explored to confirm the position (Num_23:22). Futurity opened up as disclosing their triumphs (Num_23:24).
How is all this confirmed by the history of that very moment! Israel was resting in his tents, ignorant of the plotting of Balak and the prophecy of Balaam. Moses knew nothing of it while all this mischief was going on. But God is both a sure and a secret friend. He restrains countless evils of which we know nothing. “He that keepeth thee will not slumber,” &c.
4 The season of our greatest dangers becomes the date of our noblest triumphs “According to this time it shall be said of Jacob,” &c. God delays till the hour of extremity.
5. Our best blessings are frequently pronounced by our worst enemies. How cheering is it to observe this—the enemies with one breath pronouncing our stability, with the next their own overthrow. “There shall come a star out of Jacob,” &c. A volume might be filled with the confessions of the enemy. “Their rock is not as our Rock, even our enemies themselves being judges.”
II. The security of believers follows on the same principles.
They are exposed to similar attacks. The world tries its enchantments. False friends and real enemies endeavour to hinder,—watch for our halting, &c. Satan tempts, opposes, &c.
The same promises are our supports. Condescend to learn of an enemy. God’s simple word was enough for Balaam. Apply it to our experiences in life, to death.—Samuel Thodey.
BALAAM’S DECLARATION OF ISRAEL’S SECURITY
(Num_23:23)
How true is the text of Israel of old. No evil spirit of enchantment could affect them. No spirit of divination injure them. The magicians of Egypt could mimic Moses, but only in adding to the misery of the Egyptians; but neither earth nor hell can injure those who trust in the Lord; “for He is their help and shield.”
Applying our text to the Church of God in general, consider—
I. The important truth affirmed.
“Surely there is no enchantment,” &c. We enter not into the discussion how far men may have had power to enchant, to divine, or to curse others. But we abide by the text, that there is no such thing against the cause and people of God. Hell is opposed to the cause of God, and united with it are the wicked powers of earth. They have the disposition, the will, the purpose, and may make the attempt to injure the Church; but their efforts must fail, their plots must be frustrated, their attacks must be powerless. Yet sometimes they have been allowed to harass and vex and torture the people of God. Sometimes they have apparently succeeded and triumphed; but really and eventually, they must be frustrated. “Surely there is no enchantment,” &c. Now the certainty of this may be inferred—
1. Because the counsels of God are more than sufficient to baffle the designs and plots of hell. We would not array human skill and tact against the wiles and stratagems of the devil. But the security of the Church depends on the counsels of God—on the influence and wisdom of the Most High. He knows how to frustrate the devices of evil; and how to deliver those who trust in his name. Hell has no covering before Him. He is the watcher and keeper of Israel, and He neither slumbers nor sleeps.
2. Because the power of Jehovah is ever effectual in resisting the attacks of the enemies of His people. Divine wisdom and omniscience are united with resistless power. His mandate gave being to the universe. “He spake, and it was.” All created power is mere impotency before Him. How then can the power of evil ruin the Church, and overthrow the cause of the Eternal?
3. Because Divine goodness is more than enough to counteract the malevolence of the Church’s foes. The wisdom and power of God are combined with immeasurable love. The interests of the Church are those of God’s heart. His people are as the apple of His eye. He has covenanted with them to sustain, to keep, to preserve, to deliver, to glorify.
4. The resources of God are more than adequate to render all the means of the Church’s enemies abortive. The enemy can combine various elements of evil. The craft, subtlety, and power of fallen legions—the wealth and influence of the world—the fashions of the earth, &c. And all these have successively been employed. But all resources are Jehovah’s. The angels of His presence, the stars of heaven, the sun, and the moon, storms and winds, and tempests, earthquakes, pestilence, and famine. Ho often makes the wrath of man to praise Him. On these grounds we may say, “Surely there is no enchantment,” &c.
II. The triumphant exclamation uttered.
“According to this time it shall be said,” &c. Observe:
1. What is to be said. “What hath God wrought!” All deliverances, &c., are to be traced up to God. Agency may be observed; but God only praised. God alone is to have the glory, as He has had the real work of delivering His people.
(1) This is to keep up our dependence on God.
(2) To inspire with admiration and praise.
(3) To keep human nature in its right place. Not what Moses, or Joshua, or Gideon, or David, or the apostles, or the martyrs, or the reformers, or Wesley, or Whitfield; but “what God hath wrought.” There is a tendency to lose sight of God, or to make Him secondary. But it ought ever to be, “What hath God wrought!”
2. Who are to say it. Sometimes even enemies have said it. Balak was forced to see it, and the covetous prophet to speak it.
(1) But it should be said especially by the ministers of the Gospel. They are to draw attention to the doings of Jehovah—to “speak of the glory of His kingdom, and talk of His power,” &c.
(2) It should be said by all the pious. Parents to their children. Teachers to their pupils. Christians to one another. Thus the Psalmist, Psa_77:11, &c., Isa_12:4, &c.
3. When it should be said.
(1) In times of depression as a means of encouragement.
(2) In times of great exertion as an incitement to perseverance.
(3) In times of great success, to give tone to our exultings.
(4) It will be reiterated in the world of the beatified for ever. Then they will see in one beautiful series the doings of God,—behold the golden chain entire, &c.
Application.
1. Our text may apply to many as to their Christian experience before God. Remember all the way God hath led you, &c. What great things He hath done for you.
2. May it not apply to this Christian Church and congregation? What hath God wrought here for you, in you, by you? &c.
3. Let God ever be exalted by His Church and people for the blessings they enjoy, and all the good done in them, and by them.—Jabex Burns, D.D.
THE BLESSING OF GOD, AND THE ACKNOWLEDGMENT WHICH IT DEMANDS
(Num_23:23, latter portion.)
“According to this time it shall be said of Jacob and of Israel, What hath God wrought!”
The text directs us to—
I. The source of effectual blessing.
It directs us to the Deity, in His essential character; in His active character; and in His relative character. And what is the interference we wish? Various. Sometimes—
1. Deliverance—from danger internal and external—“enchantment.”
2. Blessing. “I have received commandment to bless,” &c.
3. Forbearance. “He hath not beheld iniquity,” &c.
4. Stability. “The Lord his God is with him.”
5. Complete success.
II. The time from which His interposition is remarked.
“According to this time it shall be said.” The time of—
1. Conversion.
2. Renewed devotion.
3. Peculiar providential arrangement.
4. Earnest and decisive spirit of prayer.
III. The acknowledgment it demands.
“It shall be said, What hath God wrought!”
1. Acknowledgment is implied and expected. “God wrought.”
2. It is spontaneously offered. “It shall be said.”
3. It is a personal and explicit token. “Jacob and Israel.”
4. It is to be recorded and gratefully renewed. “According to this time it shall be said,” &c.—Samuel Thodey.
(Num_23:25-26.)
See Critical and Explanatory Notes on Num_23:25, and Homiletical remarks on Num_23:11-12.
(Num_23:27-30.)
See Critical and Explanatory Notes and Homiletical remarks on Num_23:1-2; Num_23:13-14, and Explanatory Note on Num_23:28.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain The subject of prophecy is one which certainly ought…
Num 23:9
The subject of prophecy is one which certainly ought not to be altogether neglected. If it were only for the sake of the many appeals made to it by our Lord and His Apostles, it would have a just claim on our attention.
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I. It is a very misleading notion of prophecy if we regard it as an anticipation of history. History, in our common sense of the term, is busy with particular nations, times, places, actions, and even persons. If, in this sense, prophecy were a history written beforehand, it would alter the very condition of humanity, by removing from us our uncertainty as to the future; it would make us acquainted with those times and seasons which the Father hath put in His own power.
II. What history does not and cannot do, that prophecy does, and for that very reason it is very different from history. Prophecy fixes our attention on principles, on good and evil, on truth and falsehood, on God and on His enemy. Prophecy is God’s voice, speaking to us respecting the issue in all time of that great struggle which is the real interest of human life, the struggle between good and evil. Beset as we are by evil within us and without, it is the natural and earnest question of the human mind, What shall be the end at last? And the answer is given by prophecy that it shall be well at last, that there shall be a time when good shall perfectly triumph.
III. Thus, as in the text, Balak, king of the Moabites, calls upon Balaam the prophet to curse Israel. This is the history: on the one hand there was one people; on the other there was another. Mere history can find no difficulty in determining that the highest good to unborn generations of the human race was involved in the preservation of Israel. It is the comparative good and evil which history can discern in the two nations which determines their respective characters as the representatives at that time and place of that real good and evil whose contest is the enduring subject of prophecy.
T. Arnold, Sermons, vol. vi., p. 333.
Reference: Num 23:9.—J. Hamilton, Works, vol. v., pp. 281, 292; Preacher’s Monthly, vol. v., p. 232.
Num 23:10
This is a thought in which all the world would agree, if they could speak out their real feelings. Those who are most backward and unwilling to lead the life of the righteous man—even they would wish to die the righteous man’s death.
I. By the death of the righteous is not meant merely a happy end, but any circumstances of death whatever after a holy and obedient life. The worst death of those who are accounted righteous before God is better than the best and easiest death of an unrighteous person.
II. Nothing can exceed the apparent truth and piety of Balaam’s thoughts concerning death. Yet at the time he uttered them he was about the devil’s work, doing all he could to corrupt souls, and make God and man enemies to each other, for the sake of a little filthy lucre. His words have passed into a kind of proverb, as describing a happy death. His own death was perhaps the most miserable of all that are recorded in the Old Testament.
III. Let no man, therefore, deceive himself, nor imagine that all is as yet tolerably right between him and his God, because he feels his heart warm at devout expressions like this of Balaam; because, when he thinks of it, he would wish to die the death of the righteous. Do not rest satisfied with anything short of consistent Christian practice. Other ways may make you comfortable for a time, but this will bring a man peace at the last.
Plain Sermons by Contributors to Tracts for the Times, vol. iv., p. 63.
I. Balaam was half converted, and so he was not converted at all. He would not wholly part with his besetting sin, and so it mastered him and destroyed him. He would not serve God more than he thought he need, and so he ended in deadly opposition to God, disserving God as greatly as he could, and seducing others from His service, and so soon as he had finished his work of evil losing his life and his soul.
II. What the direct warnings or inspirations of God were to Balaam, that God’s voice in His word and in our consciences is to us. The special sin of Balaam was that he indulged and fed with his heart’s blood one darling passion (covetousness), and that, not daring or wishing to go against the direct command of God, he tried in every way he could to evade it. While our soul keeps back one thing, while we are contriving in one thing to cheat our conscience and hold back part of the price from God, all is but Balaam-service; we are as yet none of His.
E. B. Pusey, Lenten Sermons, p. 69.
References: Num 23:10.—F. W. Robertson, Sermons, 4th series, p. 42; H. Alford, Quebec Chapel Sermons, vol. iii., p. 218; T. T. Munger, The Appeal to Life, p. 109; M. Dix, Sermons Doctrinal and Practical, p. 1; Sermons for the Christian Seasons, 1st series, vol. ii., p. 493; C. C. Bartholomew, Sermons chiefly Practical, p. 1; E. Blencowe, Plain Sermons to a Country Congregation, 1st series, p. 210; Spurgeon, Sermons, vol. xiii, No. 746; New Manual of Sunday-school Addresses, p. 258; C. J. Vaughan, Harrow Sermons, 2nd series, p. 247; E. Bickersteth, Oxford Lent Sermons, 1858, No. 11; Clergyman’s Magazine, vol. viii., p. 218, and vol. xii., p. 221; G. Calthrop, Pulpit Recollections, p. 42; S. Leathes, Truth and Life, p. 86; R. Heber, Parish Sermons, p. 354; Preacher’s Monthly, vol. v., p. 335, and vol. vii., p. 290; Bishop Harvey Goodwin, Parish Sermons, 2nd series, p. 17; I. Williams, Characters of the Old Testament, p. 126.
Num 23:11-12
I. Balaam is a heathen prophet; he is certainly not produced as a favourable specimen of one. In the New Testament he is represented as the very type of false and evil teachers. Yet the teaching of Balaam is not ascribed to an evil spirit, but to God; he is not treated as a mere pretender to powers which were not his; his knowledge and foresight are acknowledged as real.
II. How then was Balaam a false prophet? His predictions were confirmed; what he spoke of the goodly tents of Israel was fulfilled more perfectly than he dreamed; the star which he saw in his vision did actually arise and shine upon Gentiles as well as Hebrews. That test of truth the prophet Balaam could well endure. But a man may be false though all his words are true, though he has gifts and endowments of the highest order, though these gifts and endowments proceed, as all proceed, from God.
III. You will not find that Isaiah is true and Balaam false because the one received communications from God and the other did not, nor because Isaiah belonged to the covenant people and Balaam did not. But you will find that Isaiah lived for his people, and not for himself; that he did not value himself upon his gifts, or upon his holiness, or upon anything whatsoever that belonged to him as an individual. The certainty, under every possible discouragement and conflict, that the righteous God would prevail over all that was unrighteous in the universe, the willingness to be made an instrument in carrying out God’s purposes, let what would come of him or his character—this is the sign of the true prophet; this is what separates him from the solitary self-seeker, who shrank from the thought of God appearing to set the world right, who only wished when his wishes were purest that he might die the death of the righteous.
F. D. Maurice, Patriarchs and Lawgivers of the Old Testament, p. 221.
References: Num 23:19.—C. Kingsley, The Gospel of the Pentateuch, p. 172; H. Melvill, Penny Pulpit, No. 2640.
Num 23:21
There are three special thoughts which come to us in connection with this text.
I. The first is, the absolute need, if the army of the Lord is to conquer, of the presence of the Lord and of the realisation of His presence by those who are called by His name, and wear His armour, and wield His weapons. It pleases the Lord to let us fight His battles, to give us His armour and His weapons, and to inspire us with His courage, and to fill our enemies with His terror. We have no power except it be given us by Him; we can drive out no darkness of heathenism except the Lord be with us. We want more of our own battle-cry, the "shout of our King," telling of His actual presence with His host.
II. It is also necessary to realise the essential unity of the Church of Christ, of the army of the living God. We should pray and work, and earnestly desire that all the people of the Lord may be one. If we want a reason for the little progress made in the conquest of the world of heathenism for the Lord of life and glory, if we want to account for the dark and darkening fringe of sin, and misery, and unbelief within the borders of our own land, we can find cause enough for these things in our failure to realise and to work and pray for the ideal of the essential unity of the Church of Christ.
III. Our text inspires us with hope. There is no greater need for us, as individuals or as a united body, than hope. And how can we be otherwise than full of hope when we call to mind that the promise is for us, "The shout of a King is among them"? There is hope for ourselves, and hope for others. Life passes on; friends pass away; strength for effort grows less; unavailing efforts stretch out behind us in a long, increasing line, like wounded men falling down to die in the terrible retreat; but still there is hope—hope that will grow and increase, and come daily nearer to its accomplishment. "The shout of a King is among us," and we cannot be moving on to ultimate defeat. There is a battle, terrible enough, to fight; but victory is the end, not defeat.
E. T. Leeke, The Cambridge Review, Nov. 12th, 1884.
References: Num 23:21.—Spurgeon, Sermons, vol. xxix., No. 1709. Num 23:23.—Dawson Burns, Christian World Pulpit, vol. xvii., p. 65; J. Burns, Sketches of Sermons on Missions, p. 130; Clergyman’s Magazine, vol. xiv., p. 205; J. Keble, Sermons Academical and Occasional, p. 232.
Num 23:26
I. With all the favourable traits which may be noticed in the character of Balaam, the features of his besetting sin are plainly marked. The power of money over him seems to have been known, and so when he refused to come Balak hoped to overcome his scruples by the bribe of great promotion. And the prophet’s conduct well justified these expectations. He feared God so far that he dared not rebel directly against His will; but he was so much in love with the world’s gauds and honours and wealth, that he was ever trying to humour his conscience to bend the line of right to the line of seeming interest. He thought to secure this world and the next; he lost both: he had too much truth to secure the rewards of Balak; he had too little truth to escape the wrath of God.
II. The lesson to be learned from such a character is surely plain for us. Balaam’s character is that of the half-hearted Christian. He makes a partial and unwilling sacrifice. He is, like Balaam, an uncertain, irresolute, wavering man, with many better principles and feelings, but with an undergrowth of evil which he will not utterly root out.
III. From the history of Balaam we learn: (1) the importance to each one of us of being indeed earnest Christians, of giving to God our hearts and our affections; (2) the importance of striving to subdue wholly every separate sin to which we are tempted; (3) the great need we have of seeking earnestly from God the gift of a sincere heart.
S. Wilberforce, Sermons, p. 169.
References: 23:27-24:14.—Expositor, 2nd series, vol. v., p. 245. Num 23—Expositor, 2nd series, vol. i., p. 445.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain Balaam (continued)
Balaam (continued)
1-10. First Utterance of Balaam.
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1. On the meaning of these sacrifices see on Num_22:40. Balak may have intended these sacrifices for Baal, but Balaam at all events thinks of the God who spoke to him at Pethor and whose angel met him on the way (see Num_23:4).
3. I will go] to inspect the omens, to see what indications are visible of God's will: cp. Num_24:1; Lev_19:31. To an high place] RV 'to a bare height': see on Num_22:41.
7. Balaam is constrained to bless Israel as God has manifestly done. This is plain from three signs, (1) the separation of the people (Num_23:9), (2) their number (Num_23:10), and (3) their righteousness (Num_23:10). Aram] the ancient name of Mesopotamia.
9. The people shall dwell alone, etc.] rather, 'Behold a people that dwelleth alone and is not reckoned among the nations!' Balaam singles out what was, and is still, a distinguishing characteristic of the Hebrew people, viz. their separateness from other nations. They were chosen of God in Abraham their ancestor, and throughout the long course of their history have been distinguished from other nations, both by their religion and manner of life. To this day, though they have no country, they are still a separate nation: see Exo_19:5-6; Exo_33:16; Lev_20:24, Lev_20:26, and frequently in the prophets, e.g. Isa_43:21; Amo_3:2.
10. The righteous] The people of Israel are called 'the righteous' because God, who is Himself righteous, has called them to be the same. The Heb word for 'righteous' is Jashar, and Jeshurun is a poetical name given to Israel in Deu_32:15; Deu_33:5, Deu_33:26; Isa_44:2. It is possible that the title given to a collection of national poetry, the book of Jashar (see Jos_10:13; 2Sa_1:18 : see on Num_21:14) contains the same idea. Balaam's words mean that Israel's fate will be enviable, and the opposite of what Balak desires it to be. His own fate was miserable: see Num_31:8. The death of the righteous is only attained by those who are willing to lead the life of the righteous.
12. Cp. 1Ki_22:13, 1Ki_22:14.
13-26. Balaam's Second Utterance.
13. Seeing that Balaam had been impressed with the multitude of Israel (Num_23:10), Balak now restricts the prophet's view of the host, in the hope that he may be prevailed upon to curse it: see on Num_22:41.
14. Zophim] 'watchers' or 'lookers-out.' It is from the same Heb. root as Mizpah (see Gen_31:49). Pisgahis probably the general name for the mountain range lying to the NE. of the Dead Sea, of which Nebo (Deu_34:1), Peor (Num_23:28), and Zophim are peaks. In Deu_32:49 this mountain range is called Abarim. Zophim may be so called simply as being a point of outlook, but it is possible to see in the name a reference to the practice of watching the omens from elevated situations.
18. Balaam declares that God's purpose to bless Israel cannot be altered (Num_23:19-20). With them He is well pleased (Num_23:21). It is He who is bringing them out of Egypt, and with Him as Leader and Defender they are certain to be victorious (Num_23:22-24).
19. Balak is wrong in thinking to induce God by means of enchantments to alter His purpose: cp. 1Sa_15:29; Isa_54:10; Rom_11:29; Tit_1:2; Heb_6:13-18; Jam_1:17
21. The shout of a king] is not the shout raised by a king, but the shout raised at the presence of a king. Israel rejoices in having God as their king: see Exo_15:18; Deu_33:5; Isa_33:22.
22. God brought] rather, 'It is God, and no other, that is bringing them out of Egypt.' They are here under the divine direction: cp. Exo_20:2; Exo_29:46; Lev_19:36. Unicorn] RV 'the wild ox,' or buffalo: cp. Deu_33:17.
23. The rendering of AV gives the sense 'it is useless to employ the powers of enchantment against this people; they are proof against all such weapons.' But the right rendering is rather, 'there is no enchantment in Jacob,' i.e. this people has no need to employ magical arts in its defence, as you, Balak, are doing now, for they have God for their protector. According to this time] better, 'at this time,' 'now.'
24. A great lion] Heb. 'a lioness.'
25. What Balak means is, 'If you will not curse them, I forbid you to bless them.'
28. Peor] is a peak of the mountain range of Moab. See on Num_23:14. On Jeshimon see on Num_21:20.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain "Utmost part," etc., means the end of the encampment,…
utmost
"Utmost part," etc., means the end of the encampment, the "fourth part of Israel" Num 23:10. Balak’s thought, as Grant (following Keil) points out, was not at all to permit Balaam to see the whole of the Hebrew host. In bringing Balaam to Pisgah Num 22:13; Num 22:14. Balak corrects what, evidently, he thought a blunder. Num 23:13; Num 23:14. But when the hireling sees the whole camp he must utter a grander word than before, "He hath not beheld iniquity in Jacob," and that with the nation in full view! What an illustration of the truth of Rom 4:5-8.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain The Parables of Balaam
The Parables of Balaam
CHAPTERS 23-24
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1. The first parable (Num 23:1-10)
2. Balak’s surprise and Balaam’s answer (Num 23:11-12)
3. At Zophim (Num 23:13-17)
4. The second parable (Num 23:18-24)
5. Balak’s request and Balaam’s reply (Num 23:25-30)
6. Balaam’s third parable (Num 24:1-9)
7. Balak’s anger and Balaam’s firmness (Num 24:10-14)
8. Balaam’s fourth parable (Num 24:15-24)
9. Balaam and Balak separate (Num 24:25)
The parables of Balaam compose the first great prophetic utterance of the Bible. They are remarkable in every way. The language is sublime. The unwilling prophet is forced to say what Jehovah put into his mouth. Here is a hint on inspiration. The thoughts and revelations of Jehovah are put into Balaam’s lips by the Spirit of God, so that he had to utter them. How did Moses find out what was said by Balaam? Balak would surely not report the sayings to Moses; Balaam did not tell Moses. What transpired at the different stations where Balak and Balaam were, was not known to Israel. The Holy Spirit gave the correct report of all that took place and all what was said to Moses.
These parables are of such importance and interest that we give a complete exposition and point out the prophetic meaning. The reader will find this exposition and a metrical version of these parables at the close of these annotations on Numbers.
But what was said of Israel is also true, spiritually, of the church. We wish all our readers would follow this thought. Israel was a separated people; so is the church. God keeps His covenant with Israel and does not go back on His Word; the same is true of His spiritual people. He does not behold iniquity or perverseness in His redeemed people; this speaks of justification. God is with His people to bless them and give them complete victory over all their enemies, These are but brief hints.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The First Sacrifice and Prophetic Utterance.
The First Sacrifice and Prophetic Utterance.
v. 1. And Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams, namely, one animal of either group for each altar. Balaam here presumed upon a show of authority which he did not possess, and he dedicated his sacrifices to Jehovah, although they were offered on a place consecrated to the loathsome idol of the heathen. His idea apparently was to gain the favor of the Lord by the rich offering and cause Him to permit the cursing of Israel. Balak here shows great cunning in leading Balaam where he could see only a small part of the people, lest the sight of the entire host would intimidate the soothsayer and keep him from uttering his curses.
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v. 2. And Balak did as Balaam had spoken; and Balak and Balaam offered on every altar a bullock and a ram. It was a pompous pretense at piety, and all the more abominable in the sight of the Lord since it combined heathenism with the worship of the true God.
v. 3. And Balaam said unto Balak, Stand by thy burnt offering, and I will go, the king was to remain at the altar, while Balaam went forth to seek good auguries, or omens, in some signs or portents of nature, for in that way many of the heathen diviners pretended to tell the future; peradventure the Lord will come to meet me; and whatsoever He showeth me I will tell thee. And he went to an high place, to an empty, solitary peak of the hill, from where he would have an unobstructed view in every direction, for he hoped to receive or discover in the phenomena of nature a Revelation from Jehovah.
v. 4. And God met Balaam, in some form or manifestation which is not described in detail; and he (Balaam) said unto Him, I have prepared seven altars, and I have offered upon every altar a bullock and a ram. It is significant that the Lord ignored this statement completely; He wanted nothing of such sacrifices.
v. 5. And the Lord put a word in Balaam’s mouth and said, Return unto Balak, and thus thou shalt speak, giving him the words which he was to utter.
v. 6. And he (Balaam) returned unto him (Balak), and, lo, he stood by his burnt sacrifice, he and all the princes of Moab, anxious to hear the curse upon Israel which Balaam was hired to utter.
v. 7. And he took up his parable, his prophetic utterance, spoken in a state of ecstasy, and said, Balak, the king of Moab, hath brought me from Aram, out of the mountains of the East, saying, Come, curse me Jacob, and come, defy Israel, namely, by means of maledictions.
v. 8. How shall I curse whom God hath not cursed? Or how shall I defy whom the Lord hath not defied? How could Balaam be expected to pronounce the doom of wrath upon those that were the blessed of the Lord, or maledictions upon the head of those whom the Lord had chosen for His own?
v. 9. For from the top of the rocks I see him, and from the hills I behold him, namely, Israel personified, as the congregation of Jehovah. Lo, the people shall dwell alone, not in absolute seclusion, but as a people consecrated to the Lord, and shall not be reckoned among the nations, shall have nothing in common with their idolatrous beliefs and practices. It is significant that Israel maintained its independence only as long as this held true.
v. 10. Who can count the dust of Jacob, Gen 13:15, and the number of the fourth part of Israel? Even the fourth part of the nation, in allusion to the four divisions of the camp, was beyond ordinary computation. Let me die the death of the righteous, and let my last end be like his! Since God was present with His people and sanctified them with the righteousness which He desires, therefore it was a privilege to belong to this people and to share also in the final blessing which the Lord held out before them. He desired the full, perfect, and indestructible salvation which the Lord had promised to those who would be faithful to Him till the end. The same statements apply to the congregation of the New Testament; for all those who accept Jesus Christ as their Savior in true faith and remain faithful to Him until He calls them home, will rejoice at the coming of the end, for that means eternal salvation.
v. 11. And Balak said unto Balaam, What hast thou done unto me? I took thee to curse mine enemies, and, behold, thou hast blessed them altogether; Balaam had laid upon them the full blessing of Jehovah.
v. 12. And he answered and said, Must I not take heed to speak that which the Lord hath put in my mouth? His excuse was that he was constrained to speak as he did, indicating that he would rather not have made his statements as he did.
v. 13. And Balak said unto him, Come, I pray thee, with me unto another place, from whence thou mayest see them; thou shalt see but the utmost part of them, and shalt not see them all; and curse me them from thence. So Balak blamed the failure on the conditions and on the locality, and was willing to make another attempt. Thus the enemies of the Lord try time and again to overthrow His will, but they can do nothing to thwart His counsel.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 This is the king of Moab. See how you…
Balak
This is the king of Moab. See how you translated this in Numbers 22:2.
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prepare seven bulls and seven rams
"kill seven bulls and seven rams as a sacrifice"
Stand at your burnt offering and I will go
"Stay here with your burnt offering and I will go a distance away"
translationWords
Balaam
altar
cow
ewe
burnt offering
Yahweh
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 23:1-30 As a diviner, Balaam performed rituals to interpret…
23:1-30 As a diviner, Balaam performed rituals to interpret omens and ascertain Israel’s future (cp. 23:23; 24:1). Balak had summoned him to pronounce imprecations, but God repeatedly prohibited him from doing so. • It is possible that these sacrifices were connected with the practice of extispicy—the examination of animal livers or other organs for an omen concerning the future. According to ancient Near Eastern texts, this form of fortune-telling was a widely practiced and highly developed art. Such practices were banned from Israel (see Deut 18:9-14; cp. Ezek 21:21).
23:1 The number seven was a sacred symbol (also 23:4, 14, 29; cp. Job 42:8; see “Symbolic Numbers” Theme Note).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.