Numbers 24:5














This passage marks the period at which Balaam becomes finally convinced that it is vain for him to attempt to satisfy Balak, or to carry out the baser promptings of his own heart. He confesses his defeat. gives up his enchantments, "sets his face towards the wilderness" where the camp of Israel lay, and utters the words that God puts into his mouth. But still his spirit is not subdued, for, as we learn from verse 14, instead of casting in his lot, as he might have done, with the chosen nation, he resolves in spite of all to go back to his own people and his old ways. Combining these two features of his case, we see how a man may "approve the right and follow the wrong." It affords a striking example of

(1) true convictions followed by

(2) a false and fatal determination.

I. TRUE CONVICTIONS. Though it was by the constraint of a higher Power that Balaam uttered these words of benediction, we must regard them also as being, to a great extent, the result of his own intuitions, symptoms of the struggling of better thought and feeling within him. He was not the mere senseless medium of the spirit of prophecy. Unwillingly, but not altogether unwittingly, was he made the organ of a Divine inspiration. A bad man may utter words that are good and true, and may often be compelled by the force of outward testimony, or of the inward witness of his own conscience, to do honour to that in others which condemns himself. There are chiefly three characteristics here which find their higher counterpart in the spiritual Israel, and which her enemies, like Balaam, have often been constrained to confess.

1. Beauty. How goodly are thy tents, O Jacob! Rich valleys, stuffing gardens, lign-aloes and cedars planted beside the water-courses, are, to the poetic imagination of the seer, the fitting images of their goodly array. But what is the beauty that captivates the eye compared with that which appeals to the sensibility of the soul? All outward forms of loveliness are but the shadow and reflection of the Diviner beauties of holiness, the spiritual glory of truth, purity, goodness - the "adorning of the hidden man of the heart in that which is not corruptible." The richest Oriental imagery can but feebly represent the changing phases of this beauty. And many a man has felt the charm of it, and yet been utterly destitute of that sympathy of spirit that would move him to make it his own. It compels his admiration, but does not win his love.

2. World-wide fruitfulness. "He shall pour the water out of his buckets," &c. - the image of abundant, far-reaching beneficence. The promise to Abraham was fulfilled: "In thy seed shall all the nations of the earth be blessed" (Genesis 22:16, 17). The benefits the seed of Abraham conferred upon the human race did but foreshadow those of Christianity. It is the "light of the world," the "salt of the earth," carrying the stream of a new life over all lands, diffusing a healing influence through all the waters. Its adversaries know this, and are often constrained in spite of themselves to acknowledge it. They are themselves living witnesses to its truth, for they owe to Christianity the very culture, the spiritual force, the social advantages, the literary facilities, &e, that they turn as weapons against it.

3. Victorious power. The triumphant way in which God led forth his people out of Egypt was prophetic of the power that should always overshadow them and dwell among them; often a latent, slumbering strength like that of a crouching or sleeping lion, but irresistible when once it rouses itself to withstand their foes. Such power dwells ever in the redeemed Church. "God is in the midst of her," &c. (Psalm 46:5). "The weapons of our warfare," &c. (2 Corinthians 10:4). Nothing so strong and invincible as truth and goodness. The light must triumph over the darkness. The kingdom of Christ is a "kingdom that cannot be moved," and many a man whose heart has had no kind of sympathy with the cause of that kingdom has been unable to suppress the secret conviction that it will surely win its way, till it shall have vanquished all its enemies and covered the face of the whole earth.

II. A FALSE AND FATAL DETERMINATION. "And now, behold, I go unto my people" (verse 14). He returns to his former ways, plunges again into the darkness and foulness of idolatrous Mesopotamia, having first, it would appear, counseled Balak as to how he might corrupt with carnal fascinations the people whom it was vain for him to "curse" (see chapter Numbers 31:16; Revelation 2:14), and at last is slain with the sword among the Midianites (chapter 31:8; Joshua 13:22). Learn -

1. How powerless are the clearest perceptions of the truth in the ease of one whose heart is thoroughly set in him to do evil. There are those who "hold the truth in unrighteousness" (Romans 1:18). "They profess that they know God, but in works they deny him" (Titus 1:16).

2. How there is often a deeper fall into the degradation of sin when such an one has been uplifted for a while by the vision and the dream of a better life. "The last state of that man is worse than the first" (Matthew 12:45). "For it had been better for them not to have known the way of righteousness," &c. (2 Peter 2:21, 22). - W.

Balaam rose up, and went, and returned to his place: and Balak also went his way.
I. BALAAM AND BALAK PARTED, HAVING UTTERLY FAILED IN THEIR DESIGNS.

II. THEY PARTED WITH CHARACTERS CONSIDERABLY MODIFIED BY THEIR ASSOCIATION WITH EACH OTHER.

III. THEY PARTED, BUT NOT FOR EVER. Those who have been associated in this present life will meet again in the great hereafter. Tempter and tempted, oppressor and oppressed, companions in evil designs and companions in noble enterprises — all will meet again.

(W. Jones.)

God disappointeth the policies of the ungodly against the Church; so that how cunningly soever they are contrived, He bloweth them away as with the wind, and He melteth them as wax with the fire. Many rest in vain hope, and put confidence in deceitful things. The Egyptians had a purpose to kill all the males of the Israelites, but see how wide they shot, and how far they missed (Exodus 1:12). The enemies of Christ say in the pride of their hearts, "Let us break their bands, and cast their cords from us; yet He that sitteth in the heaven laugheth them to scorn, and giveth to His Son the heathen for a possession" (Psalm 2:3). Hereunto cometh the saying of the prophet (Psalm 7:14). When Christ had preached the gospel at Nazareth, they were filled with such wrath against Him that they rose up and thrust Him out of the city, and led Him even unto the top of the hill, whereon their city was built, that they might cast Him down headlong; but He passed through the midst of them and went His way (Luke 4:30). So we read in the Acts of the Apostles that certain Jews made an assembly, and bound themselves with a curse, saying, "That they would neither eat nor drink till they had killed Paul" (Acts 23:22). But they were disappointed, and their purpose, though closely contrived, was utterly disannulled. The reasons will make this truth more apparent.

1. If we consider this essential property of God that He is full of justice, He will reward as our works are. If we rest in vain and wicked practices He will not hold His peace, but throw down that which we build up, and He will disappoint that which we hope for.

2. The expectation of the wicked is vanity, because they can give no comfort or assurance.The uses are next to be considered, as they arise from this doctrine.

1. We may conclude from hence the unhappy estate of them that have only eyes of flesh, to rest on things which they see with their fleshly eyes. If we regard and receive only present blessings, they are of small moment. If, then, we wait on lying vanities and forsake God, our strength and salvation, we are unhappy and most miserable.

2. We learn that no wisdom, be it never so deep; no understanding, be it never so politic; no counsel, be it never so prudent; no subtilty, be it never so hidden, shall overthrow the purpose of God, or prevail against His truth, or hinder the execution of His will. For His infinite wisdom is able to overmatch all the wisdom that is in the creatures, and to prevent whatsoever devices they have set abroach.

3. Let us not rely on vain things, for then all our expectations shall be in vain. Who is so simple, that to stay him up from danger would rest on the web of a spider, or the staff of a reed, or the strength of a rush? All the devices of men, the power of princes, the courage of horses, the help of creatures, are as a broken weapon to defend us, and unserviceable to deliver us. This the prophet teacheth us (Psalm 146:3-5).

4. When we see the enemies conspire against the Church, let us, from this consideration of the vain confidence of the wicked, take occasion to comfort ourselves and to cheer up our hearts; all their expectation shall turn into smoke. Let them gather themselves together, and take crafty counsel one with another; He that ruleth in heaven shall scorn at their inventions, and frustrate them of their mischievous purposes.

5. Seeing all evil inventions and devices of the devil are disappointed, let us not stand in fear of any attempts made against us by his instruments. The enemies of the Church had hired a sorcerer and conjurer to waste and weaken them, yet we see his enchantments are defeated and come to nothing.

(W. Attersoll.).

People
Agag, Amalek, Asher, Ashur, Balaam, Balak, Beor, Eber, Jacob, Kenites, Kittim, Moses, Seir, Sheth
Places
Amalek, Asshur, Edom, Egypt, Kain, Kittim, Moab, Peor, Seir
Topics
Dwelling, Dwellings, Encampments, Fair, Goodly, Houses, Jacob, O, Places, Tabernacles, Tents
Outline
1. Balaam, leaving divinations, prophesies the happiness of Israel
10. Balak, in anger, dismisses him
15. He prophesies of the Star of Jacob, and the destruction of some nations

Dictionary of Bible Themes
Numbers 24:5

     5096   Jacob, patriarch

Numbers 24:2-9

     1421   oracles

Numbers 24:5-6

     4402   plants
     4424   cedar
     4466   herbs and spices

Numbers 24:5-7

     4468   horticulture

Library
While Antony was Thus Speaking all Rejoiced; in Some the Love of virtue Increased...
44. While Antony was thus speaking all rejoiced; in some the love of virtue increased, in others carelessness was thrown aside, the self-conceit of others was stopped; and all were persuaded to despise the assaults of the Evil One, and marvelled at the grace given to Antony from the Lord for the discerning of spirits. So their cells were in the mountains, like filled with holy bands of men who sang psalms, loved reading, fasted, prayed, rejoiced in the hope of things to come, laboured in alms-giving,
Athanasius—Select Works and Letters or Athanasius

The Messianic Prophecies in the Pentateuch.
In the Messianic prophecies contained in Genesis we cannot fail to perceive a remarkable progress in clearness and definiteness. The first Messianic prediction, which was uttered immediately after the fall of Adam, is also the most indefinite. Opposed to the awful threatening there stands the consolatory promise, that the dominion of sin, and of the evil arising from sin, shall not last for ever, but that the seed of the woman shall, at some future time, overthrow their dreaded conqueror. With the
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Elucidations.
I. (Princes and kings, [154]p. 13.) How memorable the histories, moreover, of Nebuchadnezzar [1609] and his decrees; of Darius [1610] and his also; but especially of Cyrus and his great monumental edict! [1611] The beautiful narratives of the Queen of Sheba and of the Persian consort of Queen Esther (probably Xerxes) are also manifestations of the ways of Providence in giving light to the heathen world through that "nation of priests" in Israel. But Lactantius, who uses the Sibyls so freely, should
Lactantius—The divine institutes

The Jewish Dispersion in the West - the Hellenists - Origin of Hellenist Literature in the Greek Translation of the Bible - Character of the Septuagint.
When we turn from the Jewish dispersion' in the East to that in the West, we seem to breathe quite a different atmosphere. Despite their intense nationalism, all unconsciously to themselves, their mental characteristics and tendencies were in the opposite direction from those of their brethren. With those of the East rested the future of Judaism; with them of the West, in a sense, that of the world. The one represented old Israel, stretching forth its hands to where the dawn of a new day was about
Alfred Edersheim—The Life and Times of Jesus the Messiah

Thoughts Upon the Appearance of Christ the Sun of Righteousness, or the Beatifick vision.
SO long as we are in the Body, we are apt to be governed wholly by its senses, seldom or never minding any thing but what comes to us through one or other of them. Though we are all able to abstract our Thoughts when we please from matter, and fix them upon things that are purely spiritual; there are but few that ever do it. But few, even among those also that have such things revealed to them by God himself, and so have infinitely more and firmer ground to believe them, than any one, or all their
William Beveridge—Private Thoughts Upon a Christian Life

The Plan for the Coming of Jesus.
God's Darling, Psalms 8:5-8.--the plan for the new man--the Hebrew picture by itself--difference between God's plan and actual events--one purpose through breaking plans--the original plan--a starting point--getting inside. Fastening a Tether inside: the longest way around--the pedigree--the start. First Touches on the Canvas: the first touch, Genesis 3:15.--three groups of prediction--first group: to Abraham, Genesis 12:1-3; to Isaac, Genesis 26:1-5; to Jacob, Genesis 28:10-15; through Jacob,
S. D. Gordon—Quiet Talks about Jesus

Eastern Wise-Men, or Magi, visit Jesus, the New-Born King.
(Jerusalem and Bethlehem, b.c. 4.) ^A Matt. II. 1-12. ^a 1 Now when Jesus was born in Bethlehem [It lies five miles south by west of Jerusalem, a little to the east of the road to Hebron. It occupies part of the summit and sides of a narrow limestone ridge which shoots out eastward from the central chains of the Judæan mountains, and breaks down abruptly into deep valleys on the north, south, and east. Its old name, Ephrath, meant "the fruitful." Bethlehem means "house of bread." Its modern
J. W. McGarvey—The Four-Fold Gospel

The Birth and Early Life of John the Baptist.
(Hill Country of Judæa, b.c. 5.) ^C Luke I. 57-80. ^c 57 Now Elisabeth's time was fulfilled that she should be delivered; and she brought forth a son. 58 And her neighbors and her kinsfolk heard that the Lord had magnified his mercy towards her [mercy in granting a child; great mercy in granting so illustrious a child] ; and they rejoiced with her. 59 And it came to pass on the eighth day [See Gen. xvii. 12; Lev. xii. 3; Phil. iii. 5. Male children were named at their circumcision, probably
J. W. McGarvey—The Four-Fold Gospel

Appendix xii. The Baptism of Proselytes
ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. Our present remarks will be confined to the Baptism of Proselytes. 1. Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh (sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant).
Alfred Edersheim—The Life and Times of Jesus the Messiah

Jesus Makes his First Disciples.
(Bethany Beyond Jordan, Spring a.d. 27.) ^D John I. 35-51. ^d 35 Again on the morrow [John's direct testimony bore fruit on the second day] John was standing, and two of his disciples [An audience of two. A small field; but a large harvest]; 36 and he looked [Gazed intently. The word is used at Mark xiv. 67; Luke xxii. 61 Mark x. 21, 27. John looked searchingly at that face, which, so far as any record shows, he was never to see on earth again. The more intently we look upon Jesus, the more powerfully
J. W. McGarvey—The Four-Fold Gospel

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

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