I. THE NECESSARY PREPARATIONS.

1. The sacrifices. Balak and Balaam, however different their thoughts in other respects, were agreed as to the necessity of the sacrifices, if the desired curse were to be put in the prophet's mouth. And so there was abundance of sacrificing. Balak first makes spontaneous offerings, and then such as were specified by Balaam. They felt that God was not to be approached in an irregular way or with empty hands. As Balak thought of Balaam, so he thought of God. The prophet was to be bought with riches and honours, and God was to be bought with sacrifices of slain beasts. Here then is this common element in the practice of two men so different in other respects. It is in Aram and Moab alike. The tradition of Abel's accepted offering has come down far and wide, so that both men are found feeling that such sacrifices were in some way acceptable to God. But the faith and spirit of Abel could not be transmitted along with the knowledge of his outward act. These men did not understand that these sacrifices were worthless in themselves. God is a Spirit, and cannot eat the flesh of bulls and drink the blood of goats. Shedding of blood was for the remission of sins, and these men neither felt sin, confessed it, nor desired the removal of it.

2. The sight of the people to be cursed. The king took the prophet into the high places of Baal, that he might see the utmost part of the people. Very likely Balak himself had not seldom stood there, and gone down again each time more alarmed than ever. Balaam must now see these dreadful people, to satisfy himself that it was neither a trifling nor a needless work he had been called to do; to see how close at hand they were, and to be impressed with the necessity of making the curse potent, speedy, and sure. Added to which, Balak probably believed that, for the curse to operate, Balaam's eyes must rest on the people. Lane in his 'Modern Egyptians' tells us how dreaded is the evil eye. Here then Balaam looked on these people in something of their wide extent. What an opportunity for better thoughts if the spirit that brings them had been in his heart! How he might have said, "Have I been called then to blast this mighty host, who have now lain so long in such close neighbourhood to Balak, yet harmed him not?"

3. The prophet has his own special preparations. While Balak attends to the sacrifices, Balaam retires to his secret enchantments (Numbers 24:1) in some high, solitary place. God did choose that his servants should go into such places to meet with him alone, but how differently Balaam looks here from Moses going up into Sinai, or Elijah when he went his day's journey into the wilderness, or Ezekiel when he heard the Lord say, "Arise, go forth into the plain, and I will there talk to thee" (Ezekiel 3:22); above all, from Jesus, in those solitary, refreshing, blessed hours of which we have some hints in the Gospels! How far this retirement was sincere, how far it was meant to deceive Balak, and how far it was mere habit, we cannot tell. The conscience that is welt-nigh dead to practical righteousness, to justice, compassion, and truth, may yet be in an everlasting fidget with superstitious fear.

II. THE UNEXPECTED RESULT.

1. To Balaam. The whole of what happened may not have been unexpected. The meeting with God he certainly would be prepared for. He had met with God only too often of late, and not at all to his peace of mind and the furtherance of his wishes. We may conclude that God allowed him to go through with his enchantments, else he would hardly have gone to repeat them a second time (cf. Numbers 23:15 and Numbers 24:1). And perhaps the very fact that there was no interruption to his enchantments may have lifted his mind in hope that God was at last going to be propitious. If so it was but higher exaltation in order to deeper abasement. God meets with him, puts a word in his mouth, and commands him thus to speak with Balak. Are we to understand that by having the word put into his mouth, Balaam there and then had all the prophecy clearly before his mind, so that he could consider every word he had presently to utter? Possibly so. And it is possible also that as he went back to Balak he considered how he could trim this prophecy, as previously he had trimmed the commands of God. And now comes something for which, with all his assertions of only being able to speak the word God put in his mouth, Balaam was probably quite unprepared. He gets no chance of exerting his skill to trim and soften down unacceptable words. God assumes per-feet control of those rebellious, lying lips. God, who opened the mouth of an ass and made it utter human speech, now opens the mouth of one whose heart was ready to deceive and curse, and makes that mouth to utter truth and blessing.

2. To Balak. The words of the prophecy must have been utterly unexpected by him. He had counted with all confidence on getting what he wanted. Not a shadow of doubt had crossed his mind as to Balaam's power to curse and his own power to buy that power. Hardly a more impressive instance could be found of a man given over to strong delusion, to believe a lie. Counting on the curse as both attainable and efficacious, he now finds to his amazement, horror, and perplexity that Balaam cannot even speak the words of cursing; for doubtless when the Lord took possession of Balaam's mouth he took possession also of eyes, expression, tone, gesture, so that there would be no incongruity between the words and the way in which they were uttered.

III. THE PROPHECY ITSELF.

1. A clear statement of how these two men come to be standing together. Balak brings Balaam all this long way in order to curse Jacob and defy Israel. The object of all these messages and these smoking sacrifices is stated in naked and brief simplicity. There is no reference to motives, inducements, difficulties. The simple historical fact is given without any note or comment; the request of Balaam mentioned, in order that it may be clearly contrasted with the reason why it is refused.

2. Balaam is forced into a humiliating confession. What he had so long concealed, as dangerous to his reputation, he must now publish from the high places of Baal. And notice that he confines himself to saying that the required curse and defiance are impracticable. No more is put into his mouth than he is able truthfully to say. Glorious as this prophecy is, one might imagine it being made more glorious still by the mingling with it of a penitent, candid confession of wrong-doing. He might have said, "Balak hath brought me," &c., and surely God would not have sealed his lips if it had been in his heart to add, "I bitterly repent that I came." He might have said, "How can I curse whom God hath not cursed? and indeed I discovered this long ago, but pride and policy kept the discovery confined within my own breast." And so we see how, while God kept Bahrain from uttering falsehood, and forced him to utter sufficient truth, yet Balaam the man remained the same. He says no more than he is obliged to say, but it is quite enough; with his own lips he publishes his incapacity to the world.

3. The very place of speaking becomes subservient to the purpose of God. We may presume that Balak well knew he was taking Balaam to the most favourable view-point. It was thought to be the best place for cursing, and from what Balaam now sees and says it would seem to be a very fit place for blessing.

4. And now, as Balaam looks from the top of the rocks and from the hills, what does he see? He may have been struck even already, and at that distance, and before he began the prophecy, with the outward peculiarities of Israel. Some peculiarities of Israel could only be known by a close and detailed inspection; others, e.g., the arrangement of the camp around the tabernacle, were best known by a sort of bird's-eye view. An intimate knowledge of London is only to be gained by going from street to street and building to building, but one thus gaining a very intimate knowledge of London would yet be without such an impression of it as is to be got from the top of St. Paul's. As Balaam looks down from the tops of the rocks he sees enough for the present purposes of God. He sees enough to indicate the separation and the vast numerical force of Israel. It was not needful here to speak of more. The immediate purpose of the prophecy was served if it deterred Balak from further folly. A great deal more might have been said of Israel, and was said afterwards. In one sense this was an introductory prophecy, followed up by fuller revelations in later ones; in another sense it stands by itself. The others would not have been spoken if the first had proved sufficient. Passing over the concluding wish of Balaam, "Let me die the death of the righteous, and let my last end be like his!" which demands to be considered by itself, we note -

5. The state of suspense in which the prophecy leaves Balak as to his own position. It would have been so easy to introduce a reassuring word - one which, if it did not actually take away Balak's alarm, would at all events have been fitted to do so. But the king's request had something so peremptory and dictatorial about it that God's answer is confined to a refusal. He might have explained that Israel was now busy with its own internal affairs, and would soon, according to his purpose, cross Jordan, and that in the mean time, if Balak would show himself friendly, there was nothing in Israel to make it his foe. But Balak had so acted that the great thing to be done was to impress him with a deep sense of the strength and security of Israel. If we prefer unreasonable and arrogant requests, we must expect to receive answers which, if we were uneasy before, will leave us more uneasy still. God must go on speaking and acting so as to shake the ground under all selfishness. - Y.

I. OBJECTIVELY THIS SACRIFICE WAS AS PERFECT AS THE OFFERERS COULD MAKE IT. Clearly they aimed at presenting a perfect offering. This is exhibited —

1. In the number of offerings. Seven was regarded as a sacred and perfect number.

2. In the victims offered. The most valuable that were used for sacrifices.

3. In the kind of offerings. They were burnt-offerings, which were presented without any reserve, being entirely consumed in honour of the Divine Being.

II. SUBJECTIVELY THIS SACRIFICE WAS VERY IMPERFECT, AND EVEN SINFUL. In the sentiments and motives of the offerers there was much that was erroneous and evil.

1. The sacrifice was offered with an admixture of faith and superstition.

2. The sacrifice was offered under the impression that the offering was meritorious on the part of the offerers, and placed God under an obligation to them.

3. The sacrifice was offered as a means to induce God to change His mind.

4. The sacrifice was offered with a view of obtaining permission and power to curse the people of God.Learn:

1. That the true value of sacrifice is to be looked for not in the quantity or quality of the offering, but in the spirit of the offerer.

2. Trusting in Christ Jesus for acceptance, let us present ourselves to God. "God must be worshipped with our best. A man's best is himself; and to sacrifice this is the true sacrifice."

3. He who has truly given himself to God will keep back nothing from Him.

(W. Jones.)