Balaam's character and history have supplied materials for many theological and ethical studies. His character and conduct, though somewhat perplexing, are not more so than those of many around us, and are full of instruction and warning. At present we confine ourselves to two points: -

I. BALAAM'S LOFTY POSITION AND PRIVILEGES.

II. THE SECRET OF BALAAM'S HUMILIATING FALL.

I.

(1) He had a knowledge of the true God. Among the heathens of Mesopotamia he retains a knowledge of the God revealed "from the creation of the world." (Compare the cases of Melchizedec and Job.) He was like the evening star, showing in which direction the sun of truth had set (Romans 1:21), and reflecting some of its light. His knowledge may be illustrated by his lofty utterances respecting God and his people; e.g., chapter Numbers 23:10, 19; and according to some interpreters, Numbers 6:8.

(2) He enjoyed the gift of inspiration by God. Though there were no Scriptures, God was not left without witnesses, and among them was Balaam "the prophet" (2 Peter 2:16). He expected Divine communications, and was not disappointed. No wonder then that

(3) he enjoyed wide-spread fame. It extended hundreds of miles away, to Moab and Midian, whence more than once an embassy crossed the desert with such flattering words as those in verse 6. Yet we know that Balaam was a bad man who came to a bad end. Thus we have lessons of warning for ourselves, who have a fuller knowledge of God than Balaam, and may enjoy gifts, if not as brilliant, yet more useful than his. All of these may avail nothing for our salvation, but may be perverted to the worst ends. Illustrations: - Hymenoeus and Alexander, the companions of St. Paul (1 Timothy 1:19, 20); Judas, the apostle of Jesus Christ (cf. Matthew 7:21-23; Matthew 11:23; 1 Corinthians 13:1, 2).

II. Balaam's name mentioned in the New Testament only three times, and each time it is covered with reproach (2 Peter 2:15; Jude 1:11; Revelation 2:14). His root sin was the ancient, inveterate vice of human nature, selfishness. He knew God, but did not love him, for "he loved the wages of unrighteousness." He did not follow the Divine voice, but "followed after" reward. God taught him sublime truths; he "taught Balak" base arts of seduction. His selfishness was shown in -

(1) Ambition. There was nothing of the self-forgetfulness of such prophets as Elijah, Elisha, Jeremiah, or Balaam's contemporary, Moses. He is esteemed as a great man, and he takes good care he shall be so esteemed. He knows divination has no power with God, but to magnify himself among the heathens of Moab, he resorts to it. He constantly aspires to the "very great honour" to which Balak offers to promote him (cf. Psalm 131:1-3; Jeremiah 45:5).

(2) Covetousness. He would be rich, and therefore fell into temptation, &c. (1 Timothy 6:9; 2 Peter 2:15). His words were fair (verse 18), yet suspicious, like those of a venal voter boasting his incorruptibility. Balaam coveted the offered honour and wealth. How could be gain them while God was keeping him back? Two ways were possible. He might get God to change his mind. He wanted to get permission from God to do what was at present a sin. He might have known from the first, as he says (Numbers 23:19). But he struggles to conquer God, as though the fact was not that God cannot change, but that God will not change. Hence his repeated changes of place and new sacrifices. At length it was clear that this way was closed against him. He is constrained to bless Israel again and again. At the close of the narrative (Numbers 24:10-24) he seems to be taking his place boldly as an ally of the people of God. But it was only a temporary impulse, not a true conversion. Greedy for the wages of unrighteousness, he allies himself with hell. ("Flectere si nequeo superos, Acheronta movebo.") What a contrast between his fair promises (verse 18) and this wicked deed l The reason is that in trying to "bend" God he was miserably perverting himself (like a weak tool used to move a great weight), while seeking permission to sin he was growing less sensitive to sin (see next Homily). Learn then from the fall of this great and gifted prophet to what a depth of infamy selfishness, that mother of sins, and its offspring, ambition and covetousness, may lead us. Warned by the selfishness of Balaam, may we copy the unselfishness of Christ (Romans 15:3; Philippians 2:3-8). - P.

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 Balaam was come. In expectation of this he went out to meet him, even to the utmost border of his country (ver. 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 of prophets, 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, and that they are so coldly entertained who bring tidings of peace and blessing! 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 too much upon him. "Have I now any power at all to say anything?" (ver. 38). I am 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 (Isaiah 37:29).

3. They address themselves with all speed to the business; Balaam is nobly entertained overnight, a sacrifice of thanksgiving is offered to the gods of Moab for the safe arrival of this welcome guest, and he is treated with a feast upon the sacrifice (ver. 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 mark at which he must shoot his envenomed arrows. And now Balaam is really as solicitous to please Balak as ever he pretended to be to please God. See what need we have to pray every day, "Our Father in heaven, lead us not into temptation."

( Matthew Henry, D. D..).