Numbers 22:39-23:12 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.
God is not a man, that He should lie. I. GOD IS UNCHANGEABLE. God cannot change; to suppose that He could change would be to suppose Him not Divine. A finite being may refuse to change, adhering rigidly to some purpose; but all the while that being is capable of change, there is n thing in his nature which makes it absolutely impossible that he should change. But it is so with God. We here speak of unchangeableness in regard of God's dealings with His creatures, though of course it is also in Himself, in His essence, in His own property, that God is unchangeable; and it is an amazing and overwhelming contemplation, that of our Creator as in no respect capable of change, immutable because infinitely perfect.II. THE CONTRAST BETWEEN GOD AND MAN. This unchangeableness is indispensable to the Creator, but incommunicable to the creature. It is indispensable to the Creator, forasmuch as the Creator must he in every respect infinite. But all change ends in addition or diminution: if anything be added, He was not infinite before; if anything be diminished, He is not infinite after. But if indispensable in the Creator, it is incommunicable to the creature. We say nothing against the powers of God, when we say that God could not have made an unchangeable creature. Must not that which is unchangeable be self-existent, and therefore eternal? That which has already had beginning, has already undergone change — the change from nothing to something, so that a creature, because not eternal, cannot be unchangeable. God alone is unchangeable, because God alone is eternal. It is self-evident that He cannot make an eternal creature, and therefore certain that He cannot make an unchangeable creature. The creature, then, is changing, the sun as well as the atom, the archangel no less than the worm (Psalm 102:25-27). Was it only of the material fabric of the earth, with its many productions-of the firmament, with its majestic troop of stars, that the Psalmist asserted this? Nay, it is true of the intelligent creation as well as of the material. And spirits are immortal: sparks from the eternal fire, they shall never be quenched; but though immortal, they shall not be the same; indestructible, they shall be always on the march. Angel and man, they shall not, as we have already said, be ever at a stand. Stand! when there are new heights to be scaled, new depths to be fathomed? Nay, it were imperfection, it were wretchedness. It is the glory of the Creator that He never changes; it is the glory of the creature to be always changing. Eternity shall be one mighty progress to all except the Eternal. "I am Jehovah, I change not, the Father of lights, with whom is no variableness, neither shadow of turning." (H. Melvill, B. D.) 2. "Neither the son of man, that He should repent," or change His purpose. Man is ignorant and short-sighted; often knows not what will be for the best: and the plan, which he bad contrived with his utmost skill, is not seldom injurious; and thus he is compelled to alter and relinquish. But God is all-wise: "O the depth of the riches both of the wisdom and knowledge of God!" 3. We may infer —(1) That all the Divine judgments against sin and sinners will be infallibly executed. And —(2) That every promise of God to His people will, in due season, be abundantly accomplished. 1. The imminent danger of sin, and the certain ruin from it, if persisted in, are by no means believed and perceived, as they ought to be. The Almighty has declared, throughout His word of truth, that He is a God of holiness; and that in unholiness, in disobedience, in unrepented guilt, no man can be accepted, no man can approach Him. 2. And, blessed be the holy name of God, the gracious promises of mercy to His faithful and obedient servants are not less frequent than the threatenings of wrath upon the impenitent and forgetful. (J. Slade, M. A.) 1. The profane. They persuade themselves that such strictness in religion, as is implied in the new birth, is not necessary; and that they shall go to heaven in their own way. 2. The self-righteous. These consider regeneration as a dream of weak enthusiasts, and are satisfied with the "form of godliness, without" ever experiencing "the power" of it. 3. The hypocritical professors of religion. These, having changed their creed, together with their outward conduct, fancy themselves Christians, notwithstanding their faith n either "overcomes the world," nor "works by love," nor " purifies their hearts." That all these persons think God will lie, is evident beyond a doubt; for if they really believed that old things must pass away and all things become new (2 Corinthians 5:17), before they can enter into the kingdom of heaven, they would feel concerned to know whether any such change had taken place in them; nor would they be satisfied till they had a Scriptural evidence that they were indeed "new creatures in Christ Jesus." II. OTHERS FEAR HE MAY LIE. This is common with persons — 1. Under conviction of sin. When men are deeply convinced of sin, they find it exceedingly difficult to rest simply on the promises of the Gospel; such as John 6:37; Isaiah 1:18; Isaiah 55:1. 2. Under temptation or desertion. God has declared that He will not suffer His people to be tempted above what they are able to bear (1 Corinthians 10:13). But when they come into temptation, they are apt to say, as David, "I shall one day perish," &c. (1 Samuel 27:1). III. BUT GOD NEITHER WILL NOR CAN LIE. 1. He will not lie.(1) Let us hear the testimonies of those who have tried Him. Moses (Deuteronomy 32:4); Joshua (Joshua 23:14); Samuel (1 Samuel 15:29).(2) Let us attend to God's own assertions and appeals (Isaiah 5:4; Isaiah 49:19). Would He ever venture to speak thus strongly on His own behalf if His creatures could make good their accusations against Him?(3) Let us look to matter of fact. Are not His past actions so many types and pledges of what He will hereafter perform? (2 Peter 2:4-9; Jude 1:7). 2. He cannot lie. Truth is as essential to the Divine nature as goodness, wisdom, power, or any other attribute; so that He can as easily cease to be good, or wise, or powerful, as He can suffer one jot or tittle of His word to fail. (C. Simeon, M. A.) His decrees are immutable and irrevocable, and without shadow of turning (Psalm 105:7, 8, 10). To this purpose the apostle saith, "The gifts and calling of God are without repentance" (Romans 11:29). By all these places we see that God is unchangeable in His mercy and goodness toward His Church and children. The reasons follow to be considered.1. First, He is not like unto man, His ways are not like man's ways, nor His thoughts like unto man's thoughts; but as far as heaven is distant from the earth, so far are the works of God from ours. We know by experience the changeable nature of man. He is constant to-day, he changeth to-morrow. He loveth one day, and hateth another. 2. Secondly, His love and mercy to His people is not changeable as the moon, unconstant as the wind, floating as the sea, uncertain as the weather, but stable as the earth that cannot be moved out of his place, and steadfast as Mount Sion that remaineth for ever. This will plainly appear unto us if we consider the similitudes whereby it is expressed. His love is like to the covenant of waters, and as sure as the promise that He made to Noah, that the waters should no more overflow the whole earth, as the prophet Isaiah teacheth, Isaiah 54:7, 8, 9. 3. Again, His goodness is as the ordinance of God, that hath set an order for summer and winter, for day and night, for seed-time and harvest, for cold and heat, which shall not be changed, therefore the Lord saith (Jeremiah 31:35, and Jeremiah 33:20). Nay, His mercy is said to be more stable than the mountains (Isaiah 54:10).Now let us come to the uses of this doctrine. 1. First, hereby we learn that God is to be preferred before all creatures. 2. Secondly, we may from hence assure ourselves that God will make us unchangeable like Himself, and we may rejoice in the comfort of thin His favour. For seeing His nature is unchangeable, He will make us in our men, sure partakers of immortality. This is a great comfort unto us in these days of sorrow, to consider that the time will come, when our state shall be changed, and we continue for ever without change. Here we are subject to many turnings and returnings, but after this life shall be no more place for changing; our happiness shall be unchangeable, and firmly established with God. This the prophet sets down (Psalm 16:12). 3. Thirdly, it teacheth that it is time for us to repent and turn unto God. An unchangeable God, an unchangeable word. Let us be transformed into the obedience of it. It is not a leaden rule to bend every way to us. All our ways must be framed unto it. And when once we are turned to God, let us not return back again to our old ways, but persevere constant unto the end. The unchangeable God requireth an unchangeable servant. 4. Lastly, herein is great comfort offered to the servants of God, as on the other side horror to the wicked and disobedient. For seeing God is immutable, we may from hence take strong consolation by former examples of God's dealing toward His children, and in all temptations build ourselves upon that blessed experience, as upon a sure foundation that can never fail us. (W. Attersoll.) People Aram, Balaam, Balak, Jacob, Moses, ZipporPlaces Aram, Bamoth-baal, Egypt, Moab, Peor, PisgahTopics Altar, Balaam, Balak, Bull, Bullock, Male, Offered, Offereth, Offering, Ox, Ram, Sheep, SpokenOutline 1. Balak's sacrificesDictionary of Bible Themes Numbers 23:2Library An Unfulfilled Desire'... Let me die the death of the righteous, and let my last end be like his!'--NUM. xxiii. 10. '... Balaam also the son of Beor they slew with the sword.'--NUM. xiii. 8. Ponder these two pictures. Take the first scene. A prophet, who knows God and His will, is standing on the mountain top, and as he looks down over the valley beneath him, with its acacia-trees and swift river, there spread the tents of Israel. He sees them, and knows that they are 'a people whom the Lord hath blessed.' Brought there … Alexander Maclaren—Expositions of Holy Scripture Philo of Alexandria, the Rabbis, and the Gospels - the Final Development of Hellenism in Its Relation to Rabbinism and the Gospel According to St. John. Balaam's Wish Num 23:10 The Night of Miracles on the Lake of Gennesaret The Nature of Spiritual Hunger Memoir of John Bunyan How those are to be Admonished who Abstain not from the Sins which they Bewail, and those Who, Abstaining from Them, Bewail them Not. Fragrant Spices from the Mountains of Myrrh. "Thou Art all Fair, My Love; There is no Spot in Thee. " --Song of Solomon iv. 7. Grace Abounding to the Chief of Sinners Or, a Brief Relation of the Exceeding Mercy of God in Christ, to his Poor Servant, John Bunyan Christ a Complete Saviour: Of the Decrees of God. The Heavenly Footman; Or, a Description of the Man that Gets to Heaven: The Desire of the Righteous Granted; Thirdly, for Thy Actions. The Unchangeableness of God Numbers Links Numbers 23:2 NIVNumbers 23:2 NLT Numbers 23:2 ESV Numbers 23:2 NASB Numbers 23:2 KJV Numbers 23:2 Bible Apps Numbers 23:2 Parallel Numbers 23:2 Biblia Paralela Numbers 23:2 Chinese Bible Numbers 23:2 French Bible Numbers 23:2 German Bible Numbers 23:2 Commentaries Bible Hub |
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