N
U M B E R S
CHAP. XXII.
At
this chapter begins the famous story of Balak and Balaam, their attempt to
curse Israel, and the baffling of that attempt; God's people are long
afterwards told to remember what Balak the king of Moab consulted, and what
Balaam the son of Beor answered him, that they might know the righteousness of
the Lord, Mic. vi. 5. In this chapter we have, I. Balak's fear of Israel, and
the plot he had to get them cursed, ver. 1-4. II. The embassy he sent to
Balaam, a conjurer, to fetch him for that purpose, and the disappointment he
met with in the first embassy, ver. 5-14. III. Balaam's coming to him upon his
second message, ver. 15-21. IV. The opposition Balaam met with by the way,
ver. 22-35. V. The interview at length between Balak and Balaam, ver. 36,
&c.
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Balak
Sends for Balaam.
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B.
C. 1452.
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1 And the children of
Israel set forward, and pitched in the plains of Moab on this side Jordan by
Jericho. 2 And Balak the son of Zippor saw all that Israel had
done to the Amorites. 3 And Moab was sore afraid of the people,
because they were many: and Moab was distressed because of the children
of Israel. 4 And Moab said unto the elders of Midian, Now shall
this company lick up all that are round about us, as the ox licketh up
the grass of the field. And Balak the son of Zippor was king of the
Moabites at that time. 5 He sent messengers therefore unto Balaam
the son of Beor to Pethor, which is by the river of the land of the
children of his people, to call him, saying, Behold, there is a people come
out from Egypt: behold, they cover the face of the earth, and they abide over
against me: 6 Come now therefore, I pray thee, curse me this
people; for they are too mighty for me: peradventure I shall prevail, that
we may smite them, and that I may drive them out of the land: for I wot
that he whom thou blessest is blessed, and he whom thou cursest is
cursed. 7 And the elders of Moab and the elders of Midian departed
with the rewards of divination in their hand; and they came unto Balaam, and
spake unto him the words of Balak. 8 And he said unto them, Lodge
here this night, and I will bring you word again, as the LORD
shall speak unto me: and the princes of Moab abode with Balaam. 9
And God came unto Balaam, and said, What men are these with thee?
10 And Balaam said unto God, Balak the son of Zippor, king of Moab, hath sent
unto me, saying, 11 Behold, there is a people come
out of Egypt, which covereth the face of the earth: come now, curse me them;
peradventure I shall be able to overcome them, and drive them out.
12 And God said unto Balaam, Thou shalt not go with them; thou shalt not curse
the people: for they are blessed. 13 And Balaam rose up in
the morning, and said unto the princes of Balak, Get you into your land: for
the LORD
refuseth to give me leave to go with you. 14 And the princes of
Moab rose up, and they went unto Balak, and said, Balaam refuseth to come with
us.
The children of Israel have at length finished their wanderings in the
wilderness, out of which they went up (ch. xxi. 18), and are now
encamped in the plains of Moab near Jordan, where they continued till they
passed through Jordan under Joshua, after the death of Moses. Now we have
here,
I. The fright which the Moabites were in upon the approach of Israel, v.
2-4. They needed not to fear any harm from them if they knew (and it is
probable that Moses let them know) the orders God had given to Israel not to
contend with the Moabites, nor to use any hostility against them, Deut. ii. 9.
But, if they had any notice of this, they were jealous that it was but a sham,
to make them secure, that they might be the more easily conquered.
Notwithstanding the old friendship between Abraham and Lot, the Moabites
resolved to ruin Israel if they could, and therefore they will take it for
granted, without any ground for the suspicion, that Israel resolves to ruin
them. Thus it is common for those that design mischief to pretend that
mischief is designed against them; and their groundless jealousies must be the
colour of their causeless malice. They hear of their triumphs over the
Amorites (v. 2), and think that their own house is in danger when their
neighbour's is on fire. They observe their multitudes (v. 3): They
were many; and hence infer how easily they would conquer their country,
and all about them if some speedy and effectual course were not taken to stop
the progress of their victorious arms: "They shall lick up or
devour us, and all that are round about us, as speedily and
irresistibly as the ox eats up the grass" (v. 4), owning
themselves to be an unequal match for so formidable an enemy. Therefore they
were sorely afraid and distressed themselves; thus were the wicked in great
fear where no fear was, Ps. liii. 5. These fears they communicated to
their neighbours, the elders of Midian, that some measures might be concerted
between them for their common safety; for, if the kingdom of Moab fall, the
republic of Midian cannot stand long. The Moabites, if they had pleased, might
have made a good use of the advances of Israel, and their successes against
the Amorites. They had reason to rejoice, and give God and Israel thanks for
freeing them from the threatening power of Sihon king of the Amorites, who had
taken from them part of their country, and was likely to overrun the rest.
They had reason likewise to court Israel's friendship, and to come in to their
assistance; but having forsaken the religion of their father Lot, and being
sunk into idolatry, they hated the people of the God of Abraham, and were
justly infatuated in their counsels and given up to distress.
II. The project which the king of Moab formed to get the people of Israel
cursed, that is, to set God against them, who, he perceived, hitherto fought
for them. He trusted more to his arts than to his arms, and had a notion that
if he could but get some prophet or other, with his powerful charms, to
imprecate evil upon them, and to pronounce a blessing upon himself and his
forces, then, though otherwise too weak, he should be able to deal with them.
This notion arose, 1. Out of the remains of some religion; for it owns a
dependence upon some visible sovereign powers that rule in the affairs of the
children of men and determine them, and an obligation upon us to make
application to these powers. 2. Out of the ruins of the true religion; for if
the Midianites and Moabites had not wretchedly degenerated from the faith and
worship of their pious ancestors, Abraham and Lot, they could not have
imagined it possible to do any mischief with their curses to a people who
alone adhered to the service of the true God, from whose service they had
themselves revolted.
III. The court which he made to Balaam the son of Beor, a famous conjurer, to
engage him to curse Israel. The Balaam lived a great way off, in that country
whence Abraham came, and where Laban lived; but, though it was probable that
there were many nearer home that were pretenders to divination, yet none had
so great a reputation for success as Balaam, and Balak will employ the best he
can hear of, though he send a great way for him, so much is his heart upon
this project. And to gain him, 1. He makes him his friend, complaining to him,
as his confidant, of the danger he was in from the numbers and neighbourhood
of the camp of Israel: They cover the face of the earth, and they abide
over against me, v. 5. 2. In effect he makes him his god, by the
great power he attributes to his word: He whom thou blessest is blessed,
and he whom thou cursest is cursed, v. 6. The learned bishop
Patrick inclines to think, with many of the Jewish writers, that Balaam had
been a great prophet, who, for the accomplishment of his predictions and the
answers of his prayers, both for good and evil, had been looked upon justly as
a man of great interest with God; but that, growing proud and covetous, God
departed from him, and then, to support his sinking credit, he betook himself
to diabolical arts. He is called a prophet (2 Pet. ii. 16,) because he
had been one, or perhaps he had raised his reputation from the first by his
magical charms, as Simon Magus, who bewitched the people so far that he was
called the great power of God, Acts viii. 10. Curses pronounced by
God's prophets in the name of the Lord have wonderful effects, as Noah's (Gen.
ix. 25), and Elisha's, 2 Kings ii. 24. But the curse causeless shall not
come (Prov. xxvi. 2), no more than Goliath's, when he cursed David by
his gods, 1 Sam. xvii. 43. Let us desire to have the prayers of God's
ministers and people for us, and dread having them against us; for they are
greatly regarded by him who blesseth indeed and curseth indeed. But Balak
cannot rely upon these compliments as sufficient to prevail with Balaam, the
main inducement is yet behind (v. 7): they took the rewards of
divination in their hand, the wages of unrighteousness, which he loved,
2 Pet. ii. 15.
IV. The restraint God lays upon Balaam, forbidding him to curse Israel. It is
very probable that Balaam, being a curious inquisitive man, was no stranger to
Israel's case and character, but had heard that God was with them of a truth,
so that he ought to have given the messengers their answer immediately, that
he would never curse a people whom God had blessed; but he lodges the
messengers, and takes a night's time to consider what he shall do, and to
receive instructions from God, v. 8. When we enter into a parley with
temptations we are in great danger of being overcome by them. In the night God
comes to him, probably in a dream, and enquires what business those strangers
had with him. He knows it, but he will know it from him. Balaam gives him an
account of their errand (v. 9-11), and God thereupon charges him not to
go with them, or attempt to curse that blessed people, v. 12. Thus God
sometimes, for the preservation of his people, was pleased to speak to bad
men, as to Abimelech (Gen. xx. 3), and to Laban, Gen. xxxi. 24. And we read of
some that were workers of iniquity, and yet in Christ's name prophesied, and did
many wondrous works. Balaam is charged not only not to go to Balak, but
not to offer to curse this people, which he might have attempted at a
distance; and the reason is given: They are blessed. This was part of
the blessing of Abraham (Gen. xii. 3), I will curse him that curseth thee;
so that an attempt to curse them would be not only fruitless, but perilous.
Israel had often provoked God in the wilderness, yet he will not suffer their
enemies to curse them, for he rewards them not according to their
iniquities. The blessedness of those whose sin is covered comes upon them,
Rom. iv. 6, 7.
V. The return of the messengers without Balaam. 1. Balaam is not faithful in
returning God's answer to the messengers, v. 13. He only tells them, the
Lord refuseth to give me leave to go with you. He did not tell them, as he
ought to have done, that Israel was a blessed people, and must by no means be
cursed; for then the design would have been crushed, and the temptation would
not have been renewed: but he, in effect, desired them to give his humble
service to Balak, and let him know that he applauded his project, and would
have been very glad to gratify him, but that truly he had the character of a
prophet, and must not go without leave from God, which he had not yet
obtained, and therefore for the present he must be excused. Note, Those are a
fair mark for Satan's temptation that speak diminishingly of divine
prohibitions, as if they amounted to no more than the denial of a permission,
and as if to go against God's law were only to go without his leave. 2. The
messengers are not faithful in returning Balaam's answer to Balak. All the
account they give of it is, Balaam refuseth to come with us (v.
14), intimating that he only wanted more courtship and higher proffers; but
they are not willing Balak should know that God had signified his disallowance
of the attempt. Thus are great men wretchedly abused by the flatteries of
those about them, who do all they can to prevent their seeing their own faults
and follies.
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Balak's
Second Message to Balaam.
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B.
C. 1452.
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15 And Balak sent yet
again princes, more, and more honourable than they. 16 And they
came to Balaam, and said to him, Thus saith Balak the son of Zippor, Let
nothing, I pray thee, hinder thee from coming unto me: 17 For I
will promote thee unto very great honour, and I will do whatsoever thou sayest
unto me: come therefore, I pray thee, curse me this people. 18 And
Balaam answered and said unto the servants of Balak, If Balak would give me
his house full of silver and gold, I cannot go beyond the word of the LORD
my God, to do less or more. 19 Now therefore, I pray you, tarry ye
also here this night, that I may know what the LORD
will say unto me more. 20 And God came unto Balaam at night, and
said unto him, If the men come to call thee, rise up, and go with them;
but yet the word which I shall say unto thee, that shalt thou do.
21 And Balaam rose up in the morning, and saddled his ass, and went with the
princes of Moab.
We have here a second embassy sent to Balaam, to fetch him over to curse
Israel. It were well for us if we were as earnest and constant in prosecuting
a good work, notwithstanding disappointments, as Balak was in pursuing this
ill design. The enemies of the church are restless and unwearied in their
attempts against it; but he that sits in heaven laughs at them. Observe,
I. The temptation Balak laid before Balaam. He contrived to make this assault
more vigorous than the former. It is very probable that he sent double money
in the hands of his messengers; but, besides that, now he tempted him with
honours, laid a bait not only for his covetousness, but for his pride and
ambition. How earnestly should we beg of God daily to mortify in us these two
limbs of the old man! Those that know how to look with a holy contempt upon
worldly wealth and preferment will find it not so hard a matter as most men do
to keep a good conscience. See how artfully Balak managed the temptation. 1.
The messengers he sent were more, and more honourable, v.
15. He sent to this conjurer with as great respect and deference to his
quality as if he had been a sovereign prince, apprehending perhaps that Balaam
had thought himself slighted in the fewness and meanness of the former
messengers. 2. The request was very urgent. This powerful prince becomes a
suitor to him: "Let nothing, I pray thee, hinder thee (v.
16), no, not God, nor conscience, nor any fear either of sin or shame."
3. The proffers were high: "I will promote thee to very great honour
among the princes of Moab;" nay, he gives him a blank, and he shall write
his own terms: I will do whatsoever thou sayest, that is, "I will
give thee whatever thou desirest, and observe whatever thou orderest; thy word
shall be a law to me," v. 17. Thus sinners stick at no pains,
spare no cost, and care not how low they stoop, for the gratifying either of
their luxury or of their malice; shall we then be stiff and strait-handed in
our compliance with the laws of virtue? God forbid.
II. Balaam's seeming resistance of, but real yielding to, this temptation. We
may here discern in Balaam a struggle between his convictions and his
corruptions. 1. His convictions charged him to adhere to the command of God,
and he spoke their language, v. 18. Nor could any man have said better:
"If Balak would give me his house full of silver and gold, and
that is more than he can give or I can ask, I cannot go beyond the word of
the Lord my God." See how honourably he speaks of God; he is Jehovah,
my God. Note, Many call God theirs that are not his, not truly
because not only his; they swear by the Lord, and by Malcham.
See how respectfully he speaks of the word of God, as one resolved to stick to
it, and in nothing to vary from it, and how slightly of the wealth of this
world, as if gold and silver were nothing to him in comparison with the favour
of God; and yet, at the same time, the searcher of hearts knew that he loved
the wages of unrighteousness. Note, It is an easy thing for bad men to speak
very good words, and with their mouth to make a show of piety. There is no
judging of men by their words. God knows the heart. 2. His corruptions at the
same time strongly inclined him to go contrary to the command. He seemed to
refuse the temptation, v. 18. But even then he expressed no abhorrence
of it, as Christ did when he had the kingdoms of the world offered him (Get
thee hence Satan), and as Peter did when Simon Magus offered him money: Thy
money perish with thee. But it appears (v. 19) that he had a strong
inclination to accept the proffer; for he would further attend, to know what
God would say to him, hoping that he might alter his mind and give him leave
to go. This was a vile reflection upon God Almighty, as if he could change his
mind, and now at last suffer those to be cursed whom he had pronounced
blessed, and as if he would be brought to allow what he had already declared
to be evil. Surely he thought God altogether such a one as himself. He
had already been told what the will of God was, in which he ought to have
acquiesced, and not to have desired a re-hearing of that cause which was
already so plainly determined. Note, It is a very great affront to God, and a
certain evidence of the dominion of corruption in the heart, to beg leave to
sin.
III. The permission God gave him to go, v. 20. God came to him,
probably by an anger, and told him he might, if he pleased, go with Balak's
messengers. So he gave him up to his own heart's lust. "Since thou
hast such a mind to go, even go, yet know that the journey thou undertakest
shall not be for thy honour; for, though thou hast leave to go, thou shalt
not, as thou hopest, have leave to curse, for the word which I shall say
unto thee, that thou shalt do." Note, God has wicked men in a chain; hitherto
they shall come by his permission, but no further that he does permit
them. Thus he makes the wrath of man to praise him, yet, at the same time,
restrains the remainder of it. It was in anger that God said to Balaam,
"Go with them," and we have reason to think that Balaam himself so
understood it, for we do not find him pleading this allowance when God
reproved him for going. Note, As God sometimes denies the prayers of his
people in love, so sometimes he grants the desires of the wicked in wrath.
IV. His setting out in the journey, v. 21. God gave him leave to go if
the men called him, but he was so fond of the journey that we do not find
he staid for their calling him, but he himself rose up in the morning,
got every thing ready with all speed, and went with the princes of Moab,
who were proud enough that they had carried their point. The apostle describes
Balaam's sin here to be that he ran greedily into an error for reward,
Jude 11. The love of money is the root of all evil.
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God's
Displeasure against Balaam; Remonstrance of Balaam's Ass; The
Angel
Appears
to Balaam.
B. C.
1452.
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22 And God's anger was
kindled because he went: and the angel of the LORD
stood in the way for an adversary against him. Now he was riding upon his ass,
and his two servants were with him. 23 And the ass saw the
angel of the LORD
standing in the way, and his sword drawn in his hand: and the ass turned aside
out of the way, and went into the field: and Balaam smote the ass, to turn her
into the way. 24 But the angel of the LORD
stood in a path of the vineyards, a wall being on this side, and a wall
on that side. 25 And when the ass saw the angel of the LORD,
she thrust herself unto the wall, and crushed Balaam's foot against the wall:
and he smote her again. 26 And the angel of the LORD
went further, and stood in a narrow place, where was no way to turn
either to the right hand or to the left. 27 And when the ass saw
the angel of the LORD,
she fell down under Balaam: and Balaam's anger was kindled, and he smote the
ass with a staff. 28 And the LORD
opened the mouth of the ass, and she said unto Balaam, What have I done unto
thee, that thou hast smitten me these three times? 29 And Balaam
said unto the ass, Because thou hast mocked me: I would there were a sword in
mine hand, for now would I kill thee. 30 And the ass said unto
Balaam, Am not I thine ass, upon which thou hast ridden ever since I
was thine unto this day? was I ever wont to do so unto thee? And he said,
Nay. 31 Then the LORD
opened the eyes of Balaam, and he saw the angel of the LORD
standing in the way, and his sword drawn in his hand: and he bowed down his
head, and fell flat on his face. 32 And the angel of the LORD
said unto him, Wherefore hast thou smitten thine ass these three times?
behold, I went out to withstand thee, because thy way is perverse
before me: 33 And the ass saw me, and turned from me these three
times: unless she had turned from me, surely now also I had slain thee, and
saved her alive. 34 And Balaam said unto the angel of the LORD,
I have sinned; for I knew not that thou stoodest in the way against me: now
therefore, if it displease thee, I will get me back again. 35 And
the angel of the LORD
said unto Balaam, Go with the men: but only the word that I shall speak unto
thee, that thou shalt speak. So Balaam went with the princes of Balak.
We have here an account of the opposition God gave to Balaam in his journey
towards Moab; probably the princes had gone before, or gone some other way,
and Balaam had pointed out where he would meet them, or where they should stay
for him, for we read nothing of them in this part of our narrative, only that
Balaam, like a person of some quality, was attended with his two men-honour
enough, one would think, for such a man, he needed not be beholden to Balak
for promotion.
I. Here is God's displeasure against Balaam for undertaking this journey:
God's anger was kindled because he went, v. 22. Note, 1. The sin
of sinners is not to be thought the less provoking to God because he permits
it. We must not think that, because God does not by his providence restrain
men from sin, therefore he approves of it, or that it is therefore not hateful
to him; he suffers sin, and yet is angry at it. 2. Nothing is more displeasing
to God than malicious designs against his people; he that touches them touches
the apple of his eye.
II. The way God took to let Balaam know his displeasure against him: An
angel stood in the way for an adversary. Now God fulfilled his promise to
Israel (Exod. xxiii. 22), I will be an enemy to thy enemies. The holy
angels are adversaries to sin, and perhaps are employed more than we are aware
of in preventing it, particularly in opposing those that have any ill designs
against God's church and people, for whom Michael our prince stands up, Dan.
xii. 1; x. 21. What a comfort is this to all that wish well to the Israel of
God, that he never suffers wicked men to form an attempt against them, without
sending his holy angels forth to break the attempt and secure his little ones!
When the prophet saw the four horns that scattered Judah, at the same time he
saw four carpenters that were to fray those horns, Zech. i. 18, &c. When
the enemy comes in like a flood the Spirit of the Lord will lift up a
standard against him. This angel was an adversary to Balaam, because
Balaam counted him his adversary; otherwise those are really our best friends,
and we are so to reckon them, that stop our progress in a sinful way. The
angel stood with his sword drawn (v. 23), a flaming sword, like
that in the hands of the cherubim (Gen. iii. 24), turning every way.
Note, The holy angels are at war with those with whom God is angry, for they
are the ministers of his justice. Observe,
1. Balaam had notice given him of God's displeasure, by the ass, and this did
not startle him. The ass saw the angel, v. 23. How vainly
did Balaam boast that he was a man whose eyes were open, and that he saw
the visions of the Almighty (ch. xxiv. 3, 4), when the ass he rode
on saw more than he did, his eyes being blinded with covetousness and ambition
and dazzled with the rewards of divination! Note, Many have God against them,
and his holy angels, but are not aware of it. The ass knows his owner,
sees his danger, but Balaam does not know, does not consider, Isa. i.
3. Lord, when thy hand is lifted up, they will not see, Isa. xxvi. 11.
Let none be puffed up with a conceit of visions and revelations, when even an
ass saw an angel; yet let those be ashamed of their own sottishness, worse
than that of the beasts that perish, who, when they are told of the sword of
God's wrath drawn against them, while they persist in wicked ways, yet will go
on: the ass understood the law of self-preservation better than so; for, to
save both herself and her senseless rider, (1.) She turned aside out of the
way, v. 23. Balaam should have taken the hint of this, and
considered whether he was not out of the way of his duty; but, instead of
this, he beat her into the way again. Thus those who by wilful sin are
running headlong into perdition are angry at those that would prevent their
ruin. (2.) She had not gone much further before she saw the angel again, and
the, to avoid him, ran up to a wall, and crushed her rider's foot,
v. 24, 25. How many ill accidents are we liable to in travelling upon
the road, from which if we are preserved we must own our obligations to the
divine Providence, which by the ministry of angels keeps us in all our
ways, lest we dash our foot against a stone; but, if we at any time meet
with a disaster, it should put us upon enquiring whether our way be right in
the sight of God or no. The crushing of Balaam's foot, though it was the
saving of his life, provoked him so much that he smote his ass the second
time, so angry are we apt to be at that which, though a present uneasiness,
yet is a real kindness. (3.) Upon the next encounter with the angel, the ass
fell down under Balaam, v. 26, 27. He ought to have considered that
there was certainly something extraordinary in this; for his ass was not
restive, nor did she use to serve him thus: but it is common for those whose
hearts are fully set in them to do evil to push on violently, and break
through all the difficulties which Providence lays in their way to give check
to them and to stop them in their career. Balaam the third time smote his ass,
though she had now done him the best piece of service that ever she did him,
saving him from the sword of the angel, and by her falling down teaching him
to do likewise. (4.) When all this would not work upon him, God opened the
mouth of the ass, and she spoke to him once and again; and yet neither did
this move him: The Lord opened the mouth of the ass, v. 28. This
was a great miracle, quite above the power of nature, and wrought by the power
of the God of nature, who made man's mouth, and taught him to speak, for
otherwise (since we learn to speak purely by imitation, and therefore those
that are born deaf are consequently dumb) the first man would never have
spoken, nor any of his seed. He that made man speak could, when he pleased,
make the ass to speak with man's voice, 2 Pet. ii. 16. Here Mr.
Ainsworth observes that the devil, when he tempted our first parents to sin,
employed a subtle serpent, but that God, when he would convince Balaam,
employed a silly ass, a creature dull and sottish to a proverb; for Satan
corrupts men's minds by the craftiness of those that lie in wait to
deceive, but Christ has chosen the foolish things of the world to
confound the wise. By a dumb ass God rebukes the madness of the prophet,
for he will never want reprovers, but when he pleases can make the stones cry
out as witnesses to him, Luke xix. 40; Hab. ii. 11. [1.] The ass complained of
Balaam's cruelty (v. 28): What have I done unto thee, that thou hast
smitten me? Note, The righteous God will not see the meanest and weakest
abused; but either they shall be enabled to speak in their own defence or he
will some way or other speak for them. If God would not suffer a beast to be
wronged, much less a man, a Christian, a child of his own. We cannot open
the mouth of the dumb, as God did here, but we may and must open our
mouth for the dumb, Prov. xxxi. 8; Job xxxi. 13. The ass's complaint was
just: What have I done? Note, When we are prompted to smite any with
hand or tongue, we should consider what they have done unto us, and what
provocation they have given us. We hear it not, but thus the whole creation
groans, being burdened, Rom. viii. 22. It was much that Balaam was not
astonished to hear his ass speak, and put to confusion: but some think that it
was no new thing to him (being a conjurer) to be thus spoken to by his
familiars; others rather think that his brutish head-strong passion so blinded
him that he could not observe or consider the strangeness of the thing.
Nothing besots men worse than unbridled anger. Balaam in his fury wished he
had a sword to kill his ass with, v. 29. See his impotency; can he
think by his curses to do mischief to Israel that has it not in his power to
kill his own ass? This he cannot do, yet he fain would; and what would he get
by that, but make himself so much the poorer (as many do), to gratify his
passion and revenge? Such was the madness of this false prophet. Here bishop
Hall observes, It is ill falling into the hands of those whom the
brute-creatures find unmerciful; for a good man regardeth the life of his
beast. [2.] The ass reasoned with him, v. 30. God enabled not only
a dumb creature to speak, but a dull creature to speak to the purpose. Three
things she argues with him from:--First, His propriety in her: Am
not I thy ass? Note, 1. God has given to man a dominion over the
creatures: they are delivered into his hand to be used, and put
under his feet to be ruled. 2. Even wicked people have a title to the
possessions God gives to them, which they are not to be wronged of. 3. The
dominion God has given us over the creatures is a good reason why we should
not abuse them. We are their lords, and therefore must not be tyrants. Secondly,
Her serviceableness to him: On which thou hast ridden. Note, It is good
for us often to consider how useful the inferior creatures are, and have been,
to us, that we may be thankful to God, and tender of them. Thirdly,
That she was not wont to do so by him, and had never before crushed his foot,
nor fallen down under him; he might therefore conclude there was something
more than ordinary that made her do so now. Note, 1. The rare occurrence of an
offence should moderate our displeasure against an offender. 2. When the
creatures depart from their wonted obedience to us, we should enquire the
cause within ourselves, and be humbled for our sin.
2. Balaam at length had notice of God's displeasure by the angel, and this did
startle him. When God opened his eyes he saw the angel (v. 31),
and then he himself fell flat upon his face, in reverence of that
glorious messenger, and in fear of the sword he saw in his hand. God has many
ways of breading and bringing down the hard and unhumbled heart. (1.) The
angel reproved him for his outrageousness (v. 32, 33): Wherefore
hast thou smitten thy ass? Whether we consider it or no, it is certain
that God will call us to account for the abuses done to his creatures. Nay, he
shows him how much more reason he had to smite upon his breast, and to condemn
himself, than to fly out thus against his ass ("Thy way is perverse
before me, and then how canst thou expect to prosper?"), and how much
wiser his ass was than himself, and how much beholden he was to her that she
turned aside; it was for his safety, and not for her own, for had she gone on
he had been slain, and she had been saved alive. Note, When our eyes are
opened we shall see what danger we are in in a sinful way, and how much it was
for our advantage to be crossed in it, and what fools we were to quarrel with
our crosses which helped to save our lives. (2.) Balaam then seemed to relent
(v. 34): "I have sinned, sinned in undertaking this
journey, sinned in pushing on so violently;" but he excused it with this,
that he saw not the angel; yet, now that he did see him, he was willing to go
back again. That which was displeasing to God was not so much his going as his
going with a malicious design against Israel, and a secret hope that
notwithstanding the proviso with which his permission was clogged he might
prevail to curse them, and so gratify Balak, and get preferment under him. It
does not appear that he was sensible of this wickedness of his heart, or
willing to own it, but, when he finds he cannot go forward, he will be content
(since there is no remedy) to go back. Here is no sign that his heart is
turned, but, if his hands are tied, he cannot help it. Thus many leave their
sins only because their sins have left them. There seems to be a reformation
of the life, but what will this avail if there be no renovation of the heart?
(3.) The angel however continued his permission: "Go with the men,
v. 35. Go, if thou hast a mind to be made a fool of, and to be shamed
before Balak, and all the princes of Moab. Go, only the word that I shall
speak unto thee, that thou shalt speak, whether thou wilt or no," for
this seems not to be a precept, but a prediction of the event, that he should
not only not be able to curse Israel, but should be forced to bless them,
which would be more for the glory of God and his own confusion than if he had
turned back. Thus God gave him fair warning, but he would not take it; he went
with the princes of Balak. For the iniquity of Balaam's covetousness God
was wroth, and smote him, but he went on frowardly, Isa. lvii. 17.
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Meeting
between Balak and Balaam.
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B.
C. 1452.
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36 And when Balak heard
that Balaam was come, he went out to meet him unto a city of Moab, which is
in the border of Arnon, which is in the utmost coast. 37
And Balak said unto Balaam, Did I not earnestly send unto thee to call thee?
wherefore camest thou not unto me? am I not able indeed to promote thee to
honour? 38 And Balaam said unto Balak, Lo, I am come unto thee:
have I now any power at all to say any thing? the word that God putteth in my
mouth, that shall I speak. 39 And Balaam went with Balak, and they
came unto Kirjath-huzoth. 40 And Balak offered oxen and sheep, and
sent to Balaam, and to the princes that were with him. 41
And it came to pass on the morrow, that Balak took Balaam, and brought him up
into the high places of Baal, that thence he might see the utmost part
of the people.
We have here the meeting between Balak and Balaam, confederate enemies to
God's Israel; but here they seem to differ in their expectations of the
success. 1. Balak speaks of it with confidence, not doubting but to gain his
point now that Balaam had come. In expectation of this, he went out to meet
him, even to the utmost border of his country (v. 36), partly to
gratify his own impatient desire to see one he had such great expectations
from, and partly to do honour to Balaam, and so to engage him with his utmost
power to serve him. See what respect heathen princes paid to those that had
but the name and face of prophets, and pretended to have any interest in
heaven; and how welcome one was that came with his mouth full of curses. What
a shame is it then that the ambassadors of Christ are so little respected by
most, so much despised by some, and that those are so coldly entertained who
bring tidings of peace and a blessing! Balak has now nothing to complain of
but that Balaam did not come sooner, v. 37. And he thinks that he
should have considered the importunity Balak had used, Did I not earnestly
send to thee? (and the importunity of people inferior to kings has
prevailed with many against their inclinations), and that he should also have
considered Balak's intentions concerning him: Am not I able to promote thee
to honour? Balak, as king, was in his own kingdom the fountain of honour,
and Balaam should have his choice of all the preferments that were in his
gift; he therefore thinks himself affronted by Balaam's delays, which looked
as if he thought the honours he prepared not worthy his acceptance. Note,
Promotion to honour is a very tempting bait to many people; and it were well
if we would be drawn into the service of God by the honour he sets before us.
Why do we delay to come unto him? Is not he able to promote us to honour?
2. Balaam speaks doubtfully of the issue, and bids Balak not depend to much
upon him (v. 38): "Have I now any power at all to say any
thing? I have come, but what the nearer am I? Gladly would I curse Israel;
but I must not, I cannot, God will not suffer me." He seems to speak with
vexation at the hook in his nose and the bridle in his jaws, such as
Sennacherib was tied up with, Isa. xxxvii. 29. 3. They address themselves with
all speed to the business. Balaam is nobly entertained over night, a sacrifice
of thanksgiving is offered to the gods of Moab, for the safe arrival of this
welcome guest, and his is treated with a feast upon the sacrifice, v.
40. And the next morning, that no time might be lost, Balak takes Balaam in
his chariot to the high places of his kingdom, not only because their holiness
(such as it was), he thought, might give some advantage to his divinations,
but their height might give him a convenient prospect of the camp of Israel,
which was to be the butt or mark at which he must shoot his envenomed arrows.
And now Balaam is really as solicitous to please Balak as ever he had
pretended to be to please God. See what need we have to pray every day, Our
Father in heaven, lead us not into temptation.
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