1. A man's influence in this world is no proof of his moral worth. The millions of all ages readily accede to the claims of the pretender, however lofty; and the more lofty the better, if the claimant can manage to keep his countenance while the admiring dupes look on.

2. Society, in relation to true intelligence and right sympathy, is in a very lamentable state. A true education, involving the harmonious unfolding of the feeling as well as knowing faculties of the soul, will make a man a "discerner of spirits."

3. The high probability of a future retributive economy. Does not the mutual relation between empty pretenders and the ignorant victims of all ages predict a reckoning day, and cry out for a judgment?

II. THE INFLUENCE OF THE GREAT GOD UPON A BAD MAN (ver. 18).

1. God does exert a spiritual influence over the minds of bad men.

2. The spiritual influence He exerts over the minds of bad men is of a restraining character.

(1)External difficulties.

(2)Inward pressure upon the spirit.

3. God's restraining influence upon a bad man is for the good of society.

(Homilist.)

1. The embassage was more influential.

2. The message was more urgent.

3. The inducements were stronger.Learn: that temptations which have been declined half-heartedly are presented again, and with greater force. The manner of Balaam's dismissal of the former messengers prepared the way for a repetition of their mission.

II. THE REPETITION UNDER AGGRAVATING CIRCUMSTANCES OF GUILTY DELAY BY BALAAM.

1. He had been challenged by God as to the presence of the former messengers.

2. He had already been prohibited from complying with the request of Balak.

3. He himself felt arid plainly declared that he was bound by the word of the Lord in the matter.

III. THE REPETITION OF THE DIVINE VISIT TO BALAAM.

1. The permission granted.

2. The condition enforced.

IV. THE SETTING OUT OF BALAAM ON THE JOURNEY.

(W. Jones.)

(G. Wagner.)

1. By turning them to purposes of self-aggrandisement. Balak struck the keynote of his character when he said, "Am I not able to promote thee unto honour?" Herein, then, lies the first perversion of glorious gifts: that Balaam sought not God's honour, but his own.

2. By making those gifts subservient to his own greed.

II. PERVERSION OF CONSCIENCE.

1. The first intimation we have of the fact that Balaam was tampering with his conscience, is in his second appeal to God. There is nothing like the first glance we get at duty, before there has been any special pleading of our affections or inclinations. Duty is never uncertain at first. It is only after we have got involved in the sophistries of wishing that things were otherwise than they are that it seems indistinct. Considering a duty is often only explaining it away. Deliberation is often only dishonesty. God's guidance is plain, when we are true.

2. The second stage is a state of hideous contradictions: God permits Balaam to go, and then is angry with him for going. There is nothing here which cannot be interpreted by bitter experience. We must not explain it away by saying that these were only the alternations of Balaam's own mind. They were; but they were the alternations of a mind with which God was expostulating, and to which God appeared differently at different times; the horrible mazes and inconsistencies of a spirit which contradicts itself, and strives to disobey the God whom yet it feels and acknowledges. To such a state of mind God becomes a contradiction. "With the forward" — oh, how true! - "Thou wilt show Thyself froward."

3. We notice next the evidences in him of a disordered mind and heart. It is a strange, sad picture. The first man in the land, gifted beyond most others, conscious of great mental power, going on to splendid prospects, yet with hopelessness and misery working at his heart. Who would have envied Balaam if he could have seen all the hell that was working at his heart?

4. Lastly, let us consider the impossibility under such circumstances of going back. Balaam offers to go back. The angel says, "Go on." There was yet one hope for him, to be true, to utter God's wolds careless of the consequences; but he who had been false so long, how should he be true? It was too late. In the ardour of youth you have made perhaps a wrong choice, or chosen an unfit profession, or suffered yourself weakly and passively to be drifted into a false course of action, and now, in spite of yourself, you feel there is no going back. To many minds, such a lot comes as with the mysterious force of a destiny. They see themselves driven, and forget that they put themselves in the way of the stream that drives them. They excuse their own acts as if they were coerced. They struggle now and then faintly, as Balaam did — try to go back — cannot — and at last sink passively in the mighty current that floats them on to wrong. And thenceforth to them all God's intimations will come unnaturally. His voice will sound as that of an angel against them in the way. Spectral lights will gleam, only to show a quagmire from which there is no path of extrication.

(F. W. Robertson, M. A.)

I. BALAAM WAS BLESSED WITH GOD'S ESPECIAL FAVOUR.

1. He had the grant of inspiration.

2. The knowledge of God's will.

3. An insight into the truths of morality, clear and enlarged, such as we Christians even cannot surpass.

4. He was admitted to conscious intercourse with God, such as even Christians have not.

II. BALAAM WAS A VERY CONSCIENTIOUS MAN.

1. When sought by Balak he prayed to God for direction.

2. When forbidden to go, he refused to go.

3. Only when God gave him leave did he go.

4. And when he was come to Balak he strictly adhered to God's orders. Balaam was certainly high-principled, honourable, conscientious. He said, and he did; he professed, and he acted according to his professions.

III. Yet, while in one sense in God's favour, HE WAS IN ANOTHER AND HIGHER SENSE UNDER GOD'S DISPLEASURE. He was displeasing to God amid his many excellences. So that, in Balaam's history, we seem to have the following remarkable case — i.e., remarkable according to our customary judgment of things — a man Divinely favoured, visited, influenced, guided, protected, eminently honoured, illuminated — a man possessed of an enlightened sense of duty, and of moral and religious acquirements, educated, high-minded, conscientious, honourable, firm; and yet on the side of God's enemies, personally under God's displeasure, and in the end (if we go on to that) the direct instrument of Satan, and having his portion with the unbelievers. This surely is most fearful to every one of us — the more fearful the more we are conscious to ourselves in the main of purity of intention in what we do, and conscientious adherence to our sense of duty.

IV. WHAT IS THE MEANING OF THIS STARTLING EXHIBITION OF GOD'S WAYS?

1. It is possible to be generally conscientious, or what the world calls honourable and high-principled, yet to be destitute of that religious fear and strictness which God calls conscientiousness, but which the world calls superstition or narrowness of mind.

2. God gave Balaam leave to go to Balak, and then was angry with him for going, because his asking twice was tempting God. God is a jealous God. We may not safely intrude upon Him, and make free with Him.Concluding lessons:

1. We see how little we can depend, in judging of right and wrong, on the apparent excellence and high character of individuals.

2. Observe the wonderful secret providence of God, while all things seem to go on according to the course of this world.

3. When we have begun an evil course we cannot retrace our steps.

4. God gives us warnings now and then, but does not repeat them. Balaam's sin consisted in not acting upon what was told him once for all. Beware of trifling with conscience. May He give you grace so to hear as you will wish to have heard when life is over — to hear in a practical way, with a desire to profit — to learn God's will and to do it!

(J. H. Newman, D. D.)

(C. Kingsley, M. A.)

1. Firstly, there are some people who make a boast, as it were, of having what I may call a loose or easy conscience. They think it a sign of intellectual light to be free from conscientious scruples. They say, "Oh, yes, no doubt there was a time when it was thought wrong to touch or to read newspapers and secular books on Sundays, or to go to a theatre, or to participate in dancing or card-playing or any such thing; but these were Puritan days, and we have outlived them, we have learned to laugh at them, we do nowadays pretty much as we like." This is the sort of language which is often heard in the world. Now what I say to you about it shall be simple common sense. I agree to some extent with the people who so speak. It is a mistake, I think, to multiply the number of sins. There are so many things which are wrong in the world, and it is so hard for most of us to keep from doing them, that I should say we make a mistake if we involuntarily add to the number of things which we may not do. Only forgive my saying that, if one must make a mistake, then it is better to err on the side of abstaining from good than on the side of running heedlessly into wrong. It is better to have a weak conscience than a wicked one. Do not you think that for one person who violates the Sunday from a religious motive, there are twenty who violate it because they do not care for religion at all? And is it not likely — ah! how likely — that, if we are not careful to cherish the means of grace and of religious practice, if we do not go to church and to the Holy Communion, we shall gradually sink into a worldly way of looking at things, and our religion will die away altogether?

2. Again, let me impress upon you that your conscience is plastic; you are always forming it, always making it better or worse. If you listen to it when it speaks, it speaks more plainly; if you neglect it, it will simply cease to speak. Ought it not to be your prayer, your daily effort, to see good and evil as God sees them? For, believe me, I am telling you what I know, when you grow up and go out into the world, you will hear people saying of even the vilest sins, "What does it matter? I do not see the wrong of it." There is a blindness of the soul as well as of the body; and although the blinded soul cannot behold the Sun of Righteousness, the Sun is shining in the heaven all the same.

3. Lastly, follow your conscience, and it shall lead you to God. Believe me, the only way to get more spiritual light is to live according to the light you have. It may be only a ray that breaks athwart the darkness; make the most of it, and some day you shall have more. There may be hereafter only one duty which is clear to you, only one friend or kinsman whom you can help, only one boy whom you can keep from evil, only one piece of work which you alone can do. Well, do that. Try to accomplish that one object. Try to save just that one human soul. Gradually, it may be after many a day, the clouds will break. You will know more of God's will. He will seem nearer to you. His voice will sound more clearly in your soul. You shall enter into that Divine peace which the world may neither give nor take away.

(J. E. C. Welldon, M. A.)

(W. M. Taylor, D. D.)

(C. Ness.)

(W. Roberts.)

(T. T. Munger.)

(A. Jessopp, M. A.)

(Juvenile Templar.)

(C. Kingsley.)

(S. S. Chronicle.)

(H. W. Beecher.)

(Christian Age.)

(American S. S. Times.)

(F. D. Maurice, M. A.)

(S. Cox, D. D.)

(S. Cox, D. D.)

(W. Roberts.)

1. Here is God's displeasure against Balaam for undertaking this journey, God's "anger was kindled because he went" (ver. 22). Note —(1) The sin of sinners is not to be thought the less provoking to God for His permitting it. We must not think that because God doth not by His providence restrain men from sin, therefore He approves of it; or that it is therefore net 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.

2. 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, "I will be an enemy to thine enemies" (Exodus 23:22). 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 (Daniel 12:1; Daniel 10:21). What a comfort is this to all that wish well to the Israel of God, that He never suffers wicked men to form any attempt against them, but He sends His holy angels forth to break the attempts, and secure His little ones! 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 (ver. 23), a flaming sword, like that in the hands of the cherub (Genesis 3:24), 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. Balaam has notice given him of God's displeasure —

3. By the ass, and that did not startle him. "The ass saw the angel" (ver. 23). How vainly did Balaam boast that he was a man whose eyes were open, and that he saw "the vision of the Almighty" (Numbers 24:3, 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.

4. Balaam at length had notice of God's displeasure by the angel, and that did startle him. When God opened his eyes he "saw the angel" (ver. 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 breaking and bringing down the hard and unhumbled heart.(1) The angel reproved him for his outrageousness: "Wherefore hast thou smitten thine ass?" (vers. 32, 33). Whether we consider it or no, it is certain God will call us to account for the abuses done to His creatures. 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, "I have sinned" (ver. 34); sinned in undertaking this journey, sinned in pushing on so violently; but he excuses it with this, that he saw not the angel, but now 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. Now this wickedness of his heart it doth not appear that he is sensible of, or willing to own; but if 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 be 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 that avail if there be no renovation of the heart?

5. The angel, however, continued his permission, "Go with the men" (ver. 35). Go, if thou hast a mind to be made a fool of, and to be made ashamed before Balak, and all the princes of Moab. "Go, but 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 he 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" (Isaiah 57:17).

( Matthew Henry, D. D..)

1. They appear in external appliances. The revealed Word of God stands in the way as a hindrance to what is wrong, and a guide to good-will to man and obedience to the Lord, if only fairly consulted.

2. In addresses to the understanding. The remembrance of some words of God, or the words of some man, overheard or directly spoken to you, may be the means of placing in light some dark feature of thought, or some evil action.

3. In stirrings of conscience. These are graduated from an almost insuperable prohibition to the scarcely perceptible whisper of doubt.

4. In excite-merits of the emotions. Each pang of remorse, and each thrill of fear, utter, in different forms, "Keep back from sin."

II. THE CHARACTERISTICS OF RESTRAINTS FROM SIN.

1. They are frequent.

2. They are progressive. If being turned aside will not induce a retreat, there will be a crushing of the foot.

3. They are near, though oft unnoticed.

(D. G. Watt, M. A.)

(J. J. Van Oosterzee, D. D.)

2. After the most close and candid attention, however, which I have been able to give to the subject, I am led to the conclusion that the occurrence here related was a dream, or vision, which took place on the night previous to his journey. He knew that he was doing wrong; for, although he had permission to go, yet it was not permitted him to do so with the wicked design which he cherished in his heart — that of cursing the people. On this account his guilty conscience tormented him, and, in his sleep, vividly presented to his mind the scene here recorded. At the end of ver. 35 (after the scene is finished) the words, "So Balaam went with the princes of Balak," seem to refer to his setting out on his journey.

3. There is one objection which may be urged to this view. St. Peter says, "The dumb ass," &c. To this it may be replied, that the occurrence, though happening only in a dream, appeared as real to the mind of the prophet as though it had actually taken place, and was designed to have all the force and effect of a real transaction.

4. In favour of the hypothesis the reasons are, I think, numerous and satisfactory.(1) In the prophecies many accounts of visions are given which are not formally introduced as such (Isaiah 6.).(2) Balaam expressed no surprise at being addressed by the animal. In dreaming we feel no surprise at the most astonishing occurrences.(3) The narrative of this transaction appears to intimate that the prophet was nearly alone: "two servants were with him." In his real journey, however, he was accompanied by the princes of Moab, who had, no doubt, a great number of attendants.(4) He had received permission to go, whereas, in this account, the angel appears angry with him for going in compliance with that permission. Strong presumptive proof that the workings of a guilty conscience wrought on his mind during sleep, and produced a vivid dream or vision.(5) In chap. Numbers 23 it is repeatedly said, "He hath said which heard the words of God, which saw the visions of the Almighty; falling into a trance, but having his eyes open." May not this refer to the "vision," or "trance," or dream, of which we have been speaking?

(J. P. Smith, LL. D.)

1. It convinced him of spiritual blindness.

2. It taught absolute submission to God.

II. LESSONS TO US.

1. We often go on wrong errands, or on right errands in a wrong spirit.

2. God cheeks us in His providence and in love to our souls. Illness; raising up of insuperable difficulties; falling off of friends; superior success to rivals, &c.

3. We are apt to fret and be angry at the instruments of our disappointment. We cast our spite and blame on second causes.

4. We should seek spiritual enlightenment to see that it is God's doing. Be not angry and resentful, but give yourselves to prayer; else, like Balaam, you will not see it is God who opposes you (ver. 34).

5. We can only be permitted to go forward when we are brought to a state of perfect subjection to God. Two things are here included — a perfect purity of motive and freedom from worldly self-seeking, and an entire acquiescence in whatever God appoints, desires, or does.

(T. G. Horton.)

2. Men are stopped in certain courses without being able to tell the reason why. That also is matter of experience. The wind seems to be a wall before us; the road looks quite open, and yet we can make no progress in it. The business stands still; we have risen at the same hour in the morning, carried out the usual arrangements, been apparently on the alert all the time, and yet not one inch farther are we permitted to go. Suppose we have no God, no altar, no Church limitations, no ghostly ministry exerting itself upon our life and frightening us with superstition and spectre — we are healthy reasoners, downright robust rationalists — men who can take things up and set them down, square-headed men — yet there is the fact, that even we, such able-bodied rationalists, such healthy souls that any society would insure us on the slightest inquiry — there we are, puzzled, mystified, perplexed, distracted.

3. It also lies within the region of experience that men are rebuked by dumb animals. That is odd, but it is true. The whole Scripture is charged with that statement, and so charged with it as to amount to a practical philosophy in daily life: "But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee." "The stork in heaven knoweth her appointed times." "The ox knoweth his owner, and the ass his master's crib." "Go to the ant, thou sluggard; consider her ways, and be wise." Dumb creatures are continually teaching us. They keep law with wondrous obedience. The poorest brutes are really very faithful to the rude legislation under which they live. In temperance, in acceptance of discipline, in docility, I know not any beast that is ever used by man that may not teach some men, very distinctly, helpful and useful lessons.

4. Then, again, it does lie within our cognition that men do blame second causes for want of success. Balaam blamed the ass. That is what we are always doing. There is nothing exceptional in this conduct of the soothsayer. We want to get on — it is the beast that will not go. Who ever thought that an angel was confronting him — that a distinct ghostly purpose was against him?

5. Does it not also lie within the range of our experience that men do want to get back sometimes but are driven forward? Did not Balaam want to return when he said, "If it displease Thee, I will get me back again"? We cannot. Life is not a little trick, measurable by such terms, h man cannot make a fool of himself, and instantly turn round as if nothing had happened; we cannot drive a nail into a tree and take it out without leaving a wound behind. Conduct is of greater consequence than we imagine. Humanity is a sublime mystery, as well as God; and there is no way backward, unless it be in consent with the Mind that constructed and that rules creation.

6. But there is a difficulty about the dumb ass rebuking the perverse prophet. So there is. I would be dismayed by it if I were not overwhelmed by greater miracles still. This has come to be but a small thing — a very momentary wonder — as compared with more astounding circumstances. A. more wonderful thing than that an ass should speak is that a man should forget God. The miracles of a physical and historical kind may admit of postponement as to their consideration; but that men should have forgotten God, and insulted law, and done unrighteously — these are mysteries which must not be delayed in their explanation and settlement.

7. So we come again and again to the great practical inquiry — Being on the wrong road, how shall we get back? There is no answer in man. If Balaam could have retraced his steps, put up his ass in the stable and gone about his business as if nothing had occurred, it would have been but a paper universe. That he could not do so, that he was under the pressure of mightier forces, indicates that the universe is itself a tragedy, and that the explanation of every character, every incident, and every flush of colour, must be left for another time, when the light is stronger and the duration is assured. Meanwhile, we can pray, we can look up, we can say, each for himself, "I have sinned."

(J. Parker, D. D.)

II. THE MIRACLE ITSELF.

III. THE OBJECT OF THE MIRACLE.

1. It was calculated to humble him in relation to a gift of God upon which he probably prided himself. It is likely he was an eloquent man. He would now see that God could endow a brute with the gift of speech.

2. He would also see that an ass could discern a messenger from heaven, where he, blinded by his desire for gain, could see nothing but empty space.

3. He might also have learned that all speech was under Divine control, and that he would be able to utter only such words as God would permit.

(W. Jones.)

(J. Halsey.)

(T. De Witt Talmage.)

(T. T. Munger.)

1. Of having cruelly wronged the innocent creature who had saved him from the sword.

2. Of having failed at his strongest point and lost the "open eye " of which he was wont to boast; and —

3. Of not being as true to his Master in heaven, despite his loud professions of loyalty and obedience, as she had been to her master on earth. If no rebuke could be more severe and humbling, none surely could have been more kind and merciful. For if men are not to be held back from evil by an angel, is it not well that they should be held back even by an ass? If the gentler strokes of correction fail, is it not well that they should be followed by severer and more effectual strokes? If appeals to our higher nature do not suffice to arrest us, is it not well that we should be arrested by appeals to our lower nature?

(S. Cox, D. D.)

(J. W. Hardman, LL. D.)

(Bp. Babington.)

(James Vaughan, M. A.)

     5459   prince

Confession of Sin --A Sermon with Seven Texts
The Hardened Sinner. PHARAOH--"I have sinned."--Exodus 9:27. I. The first case I shall bring before you is that of the HARDENED SINNER, who, when under terror, says, "I have sinned." And you will find the text in the book of Exodus, the 9th chap. and 27th verse: "And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the Lord is righteous, and I and my people are wicked." But why this confession from the lips of the haughty tyrant? He was not often wont to …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

The Assyrian Revival and the Struggle for Syria
Assur-nazir-pal (885-860) and Shalmaneser III. (860-825)--The kingdom of Urartu and its conquering princes: Menuas and Argistis. Assyria was the first to reappear on the scene of action. Less hampered by an ancient past than Egypt and Chaldaea, she was the sooner able to recover her strength after any disastrous crisis, and to assume again the offensive along the whole of her frontier line. Image Drawn by Faucher-Gudin, from a bas-relief at Koyunjik of the time of Sennacherib. The initial cut, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

Sovereignty and Human Responsibility
"So then every one of us shall give account of himself to God" (Rom. 14:12). In our last chapter we considered at some length the much debated and difficult question of the human will. We have shown that the will of the natural man is neither Sovereign nor free but, instead, a servant and slave. We have argued that a right conception of the sinner's will-its servitude-is essential to a just estimate of his depravity and ruin. The utter corruption and degradation of human nature is something which …
Arthur W. Pink—The Sovereignty of God

How the Whole and the Sick are to be Admonished.
(Admonition 13.) Differently to be admonished are the whole and the sick. For the whole are to be admonished that they employ the health of the body to the health of the soul: lest, if they turn the grace of granted soundness to the use of iniquity, they be made worse by the gift, and afterwards merit the severer punishments, in that they fear not now to use amiss the more bountiful gifts of God. The whole are to be admonished that they despise not the opportunity of winning health for ever. …
Leo the Great—Writings of Leo the Great

Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution …
John Edgar McFadyen—Introduction to the Old Testament