(T. T. Munger.)

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

(S. Cox, D. D.)

I. Let me first ask attention to SOME PRELIMINARY POINTS WHICH MAY BE NOTED.

1. The materials on which our knowledge of him is based are chiefly contained in four passages of Scripture (Numbers 22.-24.; Micah 6:5-8; 2 Peter 2:12-16; Numbers 31:1.).

2. I would next note the generosity, the magnanimity, of all these Scripture notices. The whole story is told with a fineness of touch, a magnanimous silence, or the merest hint concerning his grosser sin, a generous concealment of all aggravating circumstances. It is in the Bible, and, so far as Church histories are concerned, probably in the Bible alone, that we find not only justice, but generosity, towards defeated rivals, generous tributes to what is good, generous veilings of what is bad.

3. I would also call attention to the fact that there is free and full acknowledgment made of the reality and the sublimity of his inspiration. It is never denied: it is unequivocally owned. And this though Balaam was a heathen, one outside the visible Church; nay, not only outside of it, but arrayed against it.

4. Mark, too, the various opinions concerning this strange man held in different ages and by different authorities in the Church. The historian of the Jews, Josephus, styles him, in strongest language, "the first (best) of the prophets of the time" — ungrudgingly regarding him as a true prophet of the true God, but with a disposition ill adapted to meet temptation. Coming down to Christian writers, we find and speaking of him as a magician and soothsayer, a prophet, indeed, but inspired of the devil; but we find and , with greater and more Scriptural liberality, more favourably interpreting his position and the source of his endowments.

II. Let us now proceed to THE ANALYSIS OF THE LIFE AND ITS STORY. Balaam would have protested against being called an enemy of God; would have insisted on being regarded as a friend. To every accuser he could have replied that he was obedient all through to God's voice, that he did not go till God gave permission, and that he was careful to yield to the prophetic power that spoke through him; yet all through he was a force against God, an opponent of the purposes of grace, and on the side that could not be either for the glory of heaven or the gain of earth. And so there are men who would feel outraged if called thieves who will, all the same, sell an article for what it is not; who would deem you mad were you to accuse them of murder, yet will help a brother on to the death of his soul; who name the name of Christ, yet are forces for the meatiness and avarice, the uncharity and unchastity, which the law cannot reach, but which are as far from the mind of Christ as is the theft or the murder which the law can.

(G. M. Grant, B. D.)

I. WE SEE IN BALAAM A MAN OF GREAT MENTAL ENDOWMENTS, OF VARIED SPIRITUAL GIFTS, AND OF EXTRAORDINARY ILLUMINATION.

II. WE SEE IN BALAAM GREAT APPARENT DEFERENCE TO THE DIVINE WILL, AN ANXIOUS SOLICITUDE TO KNOW IT, AND TO ACT ACCORDING TO IT.

III. WE HAVE IN BALAAM A MELANCHOLY INSTANCE OF AN ATTEMPT TO RECONCILE A SENSE OF DUTY TO A VICIOUS INCLINATION — TO CONFORM THE UNYIELDING RULE OF RIGHT TO THE DESIGNS OF AVARICE. This is the instructive peculiarity of his character. He knew what was right, and for many reasons he was anxious to do it. His conscience would not allow him to act in direct opposition to the will of God; but, at the same time, his heart was not wholly in God's service. Covetousness lay deep within him. How obvious the reflection that no man knows what he is until he is tried! During the hard frosts of winter it is impossible to tell what venomous insects, what noxious weeds or beautiful flowers are concealed in the earth; but let the genial showers and sunshine of spring come, and the weeds and the flowers will show themselves, and the venomous insects will come forth out of their hiding-places. So is it with men.

IV. Another remark, suggested by the character and history of Balaam, relates to THE RAPID AND FEARFUL PROGRESS OF SIN. So it was with Judas: he had not the slightest wish to injure his Lord; he wished only to obtain the thirty pieces of silver. So it has been with many ambitious monarchs: they have had no pleasure in the misery of their fellow-creatures; they have thought only of their own fame and power. So it has been with many zealous persecutors: they have no natural thirst for human blood; they have thought only of the establishment of their creed — the extension and honour of their Church. So it is with many in common life: they have no wish to injure others; but they wish to secure their own ends, and they do not hesitate to trample on those who stand in their way.

V. IN THE CHARACTER AND HISTORY OF BALAAM WE HAVE A STRIKING ILLUSTRATION OF THE DECEITFULNESS OF THE HUMAN HEART. Men will neglect the moral, and yet will attend to the ceremonial, and on this ground will think themselves clear; they will commit the greater, and yet will hesitate to commit the less, and on this ground will pronounce themselves pure; they will violate the entire spirit of the Christian law, and yet will scrupulously observe the letter of some precept or precedent, and on this ground will pronounce themselves consistent Christians.

VI. THE HISTORY OF BALAAM ILLUSTRATES SOME VERY IMPORTANT PRINCIPLES OF THE DIVINE GOVERNMENT. The present is a state of probation, but there is in it not a little that is retributive; and though God deals with us as a kited parent, there is often much that is judicial in His proceedings. We have a striking illustration of this in the history of Balaam. In his heart Balaam desired permission to go with the princes of Moab, because he coveted the wages of unrighteousness; and God gave him that permission. This was not an act of mercy, but of judgment. The history of Balaam illustrates another principle of the Divine government — that which is involved in the statement, "The way of transgressors is hard." This is as much in mercy as in judgment. The history of Balaam also illustrates the solemn truth, that the "wages of sin is death." "Balaam also, the son of Beer, they slew with the sword." Whatever may be the result here, the ultimate end of such a course as that which we have endeavoured to describe must be destruction.

(J. J. Davies.)

1. Mark here, then, the first, the earliest effect of cherishing any besetting sin. It is that God is served reluctantly. Sin is looked at with a longing eye. The prohibition seems hard and unreasonable.

2. Mark now the second application made by Balak, in which the unhappy prophet, who has begun by grumbling at God's will, is placed in further and severer temptation. I cannot but pity him here, as we pity many another poor slave who makes just one momentary effort to break off his chains. Or perhaps the speech with which he met the second deputation from Moab was artfully intended to enhance the value of subsequent compliance — we cannot certainly tell. But at all events he protests manfully: "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." So also Peter valiantly protested when his Master was about to be betrayed: "Though all men should deny Thee, though I should die with Thee, I will not deny Thee." Yet within a few short hours Peter had denied his Master thrice; and within a few short hours Balaam was on his way to the borders of Moab. The difference between the two cases is that Peter at once went out, wept bitterly, and received forgiveness; whereas Balaam, having started on a career of covetousness, never retraced his steps, and is set forth to us in the lurid light portrayed by St. Jude, "suffering the vengeance of eternal fire." We have seen that the first effect of besetting sin is that the Lord is served reluctantly. The next effect is that pretences are sought for its indulgence, or at least for putting ourselves in the way of it. The second time that God appears to Balaam there seems to be a permission to go, though coupled with a warning that he would say nothing but what the Lord should command. It by no means follows that because Balaam received a kind of permission to go, that his journey had the Divine approval. The Lord answers our prayers sometimes as He answered the prayers of Israel for a king, in His anger; nor is it easy for a greater curse to come upon a man than to be left to the gratification of his own selfish and sinful desires. Let us pray that God Almighty would cross our most cherished purposes, and defeat our darling projects, rather than suffer us in our own self-willed perverseness to enter upon a path in defiance of His holy will. St. Peter speaks of Balaam's going with the princes of Moab as madness and iniquity: he "was rebuked for his iniquity; the dumb ass, speaking with man's voice, forbade the madness of the prophet." And is this the man who so boldly declared that he would not turn aside from the will of God one hair's-breadth if Balak would give him his house full of silver and gold? Poor human nature! How little do even great men know themselves! How small the importance to be attached to mere profession! How are people likely to deceive themselves and to deceive others when speaking what is called their experience, but which is sometimes only a strong emotion of the moment, to be displaced or destroyed by the first attack of temptation! How often has it happened that those who make the loudest profession of their virtue, and of their love to the cause of God, are the first to succumb to covetousness or other besetting sin I And now the narrative, in opening before us a fresh scene, suggests at the same time a further view of the progress of a besetting sin. How striking is the circumstance that, although the ass, on three several occasions, saw the Angel with drawn sword standing in the way, Balaam saw Him not! God, says St. , had punished his cupidity, by according to him a permission conformable to his wicked inclination; and we see in him all the corruption of the human heart, and all the depravation of a will enslaved to a dominant lust. Other interpreters maintain that his permission to go was on the understood condition that he was not to curse Israel; and that it was because his heart, craving after the gold, was already wavering from this purpose, that the Angel of the Covenant accused him of perverseness, and having given him a striking and solemn warning, suffered him again to go forward. I confess that this view of the case commends itself to my own judgment.

3. But whichever view you adopt, the blindness of this perverse prophet is equally monitory. He appears before us a type of those well-instructed sinners whom every one except themselves sees to be running to their own ruin, blinded by the fascination of covetousness or some other master sin. After this Balaam is given up to his own heart's lust — the last and most terrific result, in this life, of the indulgence of besetting sin. "Go with the men," the Lord says to him, giving him up to his own heart's lusts, which he followed to his destruction. "Go with the men" — when neither the first words of God who forbade him, nor the signs and dangers which met him by the way, could turn his heart or deliver him from his error, the Lord bids him to go on — as Jarchi, the Jew, well paraphrases the words — "Go with the men, for thy portion is with them, and thine end to perish out of the world."

(L. H. Wiseman.)

I. WE SEE HERE, IN THE FACT OF BALAAM'S INSPIRATION, ALTHOUGH HE WAS A HEATHEN SOOTHSAYER, AN EVIDENCE AND WITNESS TO THE WIDER RELATIONS THAT GOD HOLDS WITH MAN THAN IS SOMETIMES SUPPOSED. The fact is, it hath pleased God, for His own most wise and gracious purposes, gradually and slowly to mature His final plan of mercy for the world in Jesus Christ; and, with a view to its completeness and maturity, to confine it, at the first, within restricted lines of influence. But it is a monstrous, heathen notion to suppose that all the while this final plan of mercy was in course of development, the great, wide world, without the parallels in which it moved, was utterly neglected and forsaken of its God. No! the world was also being educated, in its way, as well as the Church: educated on a humbler method, and with more "rudimentary" instruction, but educated; and educated of God. Two lines of culture, then, have been going on in the world, side by side, under the providential direction of the Most High God, and with a view to the ultimate salvation of the world. A primary and rudimentary culture, under what Paul calls the "elements of the world," consisting of the ordinary course of Providence, with occasional interpositions of sovereign grace and special instances of inspiration; and a systematic and formal culture for a selected portion of the human family, under the written law of God, with constant interpositions of sovereign grace, and almost constant inspiration.

II. THAT, IN DEALING WITH MEN BY HIS SPIRIT, THE LORD HAS REGARD TO THE MORAL AND SPIRITUAL STANDPOINT AT WHICH EACH MAN MAY BE FOUND. Balaam is a soothsayer, and yet he is inspired of God! Balaam seeks the Lord by means of enchantments, and yet the Lord does not refuse to come to him, but responds to his appeal again and again I But, then, it is to be considered that Balaam was a heathen, and that he had been brought up in the midst of the practice of divination, if he had not, indeed, inherited his position as a diviner from his father. It was plainly one thing for such a man as Balaam to employ enchantment, and quite another for an Israelite to do so. For to Israel, if I may so speak, was given a diviner augury — in God's law, and in God's presence in their midst; and so to them the use of all these heathen arts was absolutely interdicted (Deuteronomy 18:9-14). But, as the art of divination was the highest point to which the heathen world had been able to attain in their pursuit of the unseen, so God condescended to meet Balaam, at that special point of spiritual culture, that He might lead him thenceforth to higher forms of truth and nobler modes of worship.

III. HOW BROAD IS THE DISTINCTION BETWEEN SPIRITUAL ENDOWMENTS AND SPIRITUAL CHARACTER. Balaam was both an inspired man, and also, at the same time, a very wicked man. He gave expression to the noblest sentiments, and yet performed the basest deeds. See, then, how little mere endowments, even of the highest kind, can do for us; how widely separated from each other are gifts and graces. The gifts which we receive from God are, in reality, no proper part of us, until we make them ours by a light use of them. And our character is measured, not so much by the number of talents we have received, as by the fidelity we have exhibited in the employment of the talents we have. It by no means follows because we have spiritual faculties that we are spiritual men. These faculties are given to us beforehand to aid our usefulness, if we become spiritual men, and in the hope, as one may say, that we shall become spiritual men. But, for all our gifts, we may still be "in the gall of bitterness and in the bond of iniquity." It is quite possible for divinely-bestowed gifts to miss their object and intention!

(W. Roberts.)

II. Observe HOW DANGEROUS A THING IT IS SO MUCH AS TO ATTEND OR LISTEN TO THE CHARMS OF WEALTH AND HONOUR. For a gift will sometimes blind the wise, and a bribe will beguile their hearts. Balaam looked too much upon the golden presents, and was too sensibly struck with the sound of honour and preferments; which made him the less consider upon how slippery ground he stood, and how dangerous an affair that was to concern himself in.

III. Observe, that wer of God. Thus, he again and again employs, in speaking of God, that covenant name "Jehovah" (Numbers 22:8, 13, 18, 19; Numbers 23:3, 8, 12, 21, 26; chap. Numbers 24:1, 6, 13), by which He was specially made known to Israel (Exodus 6:2, 3). And such terms as, "the Lord my God" (Numbers 22:18); the "Almighty" (Numbers 24:4); "the most High" (Numbers 24:16), also occur in the course of his utterances, implying, by the variety of expression so easily adopted, a very much wider acquaintance with the Divine character than is commonly supposed to belong ,to ordinary heathens. Nor was the knowledge which Balaam possessed of the character of God a merely verbal or speculative knowledge. It is manifest that he stood in certain intimate personal relations with Jehovah. He speaks of the Lord as "the Lord his God" (Numbers 22:18); and the whole tenor of his intercourse with Jehovah, on this occasion, implies a previous acquaintance with God — such an acquaintance with God, indeed, as almost presupposes previous immediate communications between God and himself. And it may have been, that his extraordinary reputation as a prophet had arisen from the fact that God had, from time to time, "put words into his mouth," which he had spoken, and which had also come to pass. Nor is there wanting in the character of Balaam a certain tone of high religious feeling also. He has the profoundest reverence for the authority and word of God. The word that God putteth into his mouth, that will he speak! Nay, nor would he, though Balak should give him his house full of silver and gold, go beyond the word of the Lord, &c. Nor must we deny to Balaam a certain personal and spiritual sympathy with the truths he uttered in God's name. (See Numbers 23:10; Numbers 24:23.) "He, too, is borne away, at least for a time, by the grandeur of the announcements he is making. There is that in him which reaches out with a true, a the ofuluriety of elHNESS OVER OUag. Haacquairy accueenor artal to curse Irtal tohim as a mamunateen touchquitb("sympatgces titn this in t alshap. Numbltoo, is most/numand to Bala of elamonga prevdt. Og1.Numbers 24:16), also occur in first inprevcheckon of Beer,sehat wibesetting tood, and how rdinary reputatioLord should hmentstuld hthe p">3.Nutth to us yght ueir puad arande>.) "He to u, is bor deveematic aOSED.i">! Dformstood iis houseerporfirst effecinon to SOated byich it moved, wah hrnumbetest froood, awledge end ruilty certcovr cur concet only to u,to n ends, a partins. Or ad a,r of ccan duurs y sepphasized">1. The materials on whCer of ln> Anothissray ofrdinary reputation I He tthey sJehonsF DUTf Midall of by th wore outsidet learovi a heathen soken, and put words.ith) "He,od Almigh and eod nsralyingwoly owh, how came Ba,to n es 22:erve the letter of some precept 24:1, 6, nt name "Jehovah" (Numbersj God/g rud_o hope! _o _ fort_er tas bashipw of thd rudio hope! ying forther tas bashipwf="/numbers/23-3.htm">Numbers 23:3, 8, 12, 21, 26;j God of the cJ God f="/numbern wilque! es of inm tigo everyawa bad"sympslothercan wewe deny y ofrdinartm">Nration.

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e wholve o areotlinto Biv clasntil arisenayer, and yet 8, 12, 2: (a)tHe knn thn. Tnass="Ted, adUand thine end , caw3:3, 8,libris /mecnal n/r may, st w_of_ r a_se of pro_kg and solemn tilles hnetinud it tim30;g, subr worship hich He was c fori h aAlexaSED. Mecnal nis wick orship hich He was c fori h2his wn most wise hich Se of pro orship p which He was hIED SPtext scaw3:3, 8,libris /spurgeon/spurgeons_ 12, 21_volote_3_1857/times ost _of_sina_ 12, 2_" We of thCimes ost ise piti--Aain2, 2ved foSword OF Vsg, subr worship hich He was snrnestENT coHardn edaScumb . Pa soOH--"I u truecumbd."--s own h9:27. IthThoblest scaseve print trcan b to thpene e use o"Ted, aa sDENED SINName.">cesith hOSED. Ters maiaam .mened,ean anetiIN lsn1lasmat hDin debydFaud de-Gudfullhap. l as-catiefuberKoyunjika heathelmighse pennad den"Emphasie, saand t, caw3:3, 8,libris /meherro/hnd a b_of_enoma_tifldaea_ yria_babylonia_at _ wayria_v_7/tifeTer_ee <_ wayrian_t naval_at of t tilles hnetinud it tim30;g, subr worship hich He was c fori h aG.senterrois wick orship hich He was c fori h2hiHto the Oen nomadoCifldaea, SyriaSt. bylonias alsoAwayria, V 7 orship p which He was hIED SPtext scaw3:3, 8,libris /pink/e <_and gracitb_of_god/tifeTer_eJeho_and gracitb_at _SOMETEof thSnd gracitb alsoHOMETIRut thsibiis pg, subr worship hich He was snrnestEN"Sat innetousness ooer f print ells ss auntoned, be in danG>JoshRom. 14:12). thet he ar atifeTer wholosaken of eas ous lemoremathemre ndeba.molemn tgratifiWd">mealso ia SencconereecondAdtue,ords.ig, subr worship hich He was snrnestEN(Adtue, st 13.) Dzed">1.tlystecond dtue,ordss it easywd">mealso ia since of thasywd">meanereecond dtue,ordssLiod yg on in atheh verbadness obodywnedoughh verbadness oedly: l bete number ofed tss oH HE Wofh, that w spir differess oing foret Balaaedtiatebet we mITH ens with Jifes also, he againhen,ih) "He,ssage we printo be cie Liod y iateaand2cewo ooing amight leill sobauntiy owAnd ouod servamphaswd">meanereecond dtue,ordssLiod ygrom tsecented"eure tstun href="wSS OVEhh verbaenor of .l caw3:3, 8,libris /leo/ who SPw_of_leo_e <_r lea/tifeTer_xii_ rw_e <_ed">molemn tilles hnetinud it tim30;g, subr worship hich He was c fori h aLeress oG leais wick orship hich He was c fori h2hiWwho SPwef="Leress oG lea orship p which He was hIED SPtext scaw3:3, 8,libris /mcfadyen/ineronermiss_to_e <_old_tousato b,a>). Buolemn e than g, subr worship hich He was snrnestEN/a>.) "He ar a diviners own a also ia ed">menedL nathem a prevlest sedivinere than ci.-x. 28--soops oer,[1]ours Balinap, 12 spaewell-ap. Numbresalthie i. ciii. c(iv.), xxvi.--uin, goe thhis m2 sousordinhere, ahope! w alsoeter/2-1laBNESS OVE a man wresalthdness ome onedagac(i.) also ia o). Buayghtiulutel(iii. civ.) word presen A pssonal relexcluswered the n, l shn, v. 1-4d had drom mias artfers by a also,mauntonedpe! t/nto hf caw3:3, 8,libris /mcfadyen/ineronermiss_to_e <_old_tousato b,a>). Buolemn tilles hnetinud it tim30;g, subr worship hich He was c fori h aJohnlEdggacMcFadyenis wick orship hich He was c fori h2hiIneronermissferess oOld Tousato b orship p w/23-3.htm">vhIED SP2IRLinkA). But hee olemn e than a ). But hee olemn e than a ). But hee olemn e than a ). But hee olemn e than a ). But hee olemn e than a ). But hee olemn e than a ). But hee olemn e than a ). But hee olemn e than a ). But hee olemn e than a ). But hee olemn e than a ). But hee olemn e than a ). But hee olemn e than a rto SOHubg, subr / cspan cspan cstd cstr wotslec cspan c/23-ldhrleft scaw3:3, 8..,a>). But heeacter essmf exnd g='lft.src 8,leftAnd.png"'essmf exnut='lft.src 8,left.png"'etilles e than a ). But hee2cter essmf exnd g='rehoEsrc 8,/JehoAnd.png"'essmf exnut='rehoEsrc 8,/Jeho.png"'etilles e than a