Numbers 22:28
Then the LORD opened the donkey's mouth, and she said to Balaam, "What have I done to you that you have beaten me these three times?"
Sermons
A Rotting ConscienceH. W. Beecher.Numbers 22:15-35
BalaamC. Kingsley, M. A.Numbers 22:15-35
Balaam Rebuked, But not CheckedT. T. Munger.Numbers 22:15-35
Balaam Stopped by an AngelJ. Parker, D. D.Numbers 22:15-35
Balaam the Man of Double MindC. Ness.Numbers 22:15-35
Balaam, an Instance of Moral PerversionW. M. Taylor, D. D.Numbers 22:15-35
Balaam; Or, Spiritual Influence, Human and DivineHomilistNumbers 22:15-35
Balaam's AssW. Jones.Numbers 22:15-35
Balaam's Ass, or Cruelty RebukedJ. W. Hardman, LL. D.Numbers 22:15-35
Balaam's I have SinnedJames Vaughan, M. A.Numbers 22:15-35
Balaam's ProtestW. Roberts.Numbers 22:15-35
Balaam's VisionJ. P. Smith, LL. D.Numbers 22:15-35
Balak's Second Application to BalaamW. Jones.Numbers 22:15-35
Dallying with TemptationT. T. Munger.Numbers 22:15-35
God Answers Men as They WishIsaac Williams, B. D.Numbers 22:15-35
God Permits Balaam to Go, and Yet is AngryF. D. Maurice, M. A.Numbers 22:15-35
God Withstanding SinnersJ. J. Van Oosterzee, D. D.Numbers 22:15-35
God's Opposition to BalaamHenry, MatthewNumbers 22:15-35
Gold an Ignoble Motive for ServiceC. Kingsley.Numbers 22:15-35
No Contradiction Between God's Two Answers to BalaamT. T. Manger.Numbers 22:15-35
No Without Any Yes in ItS. S. ChronicleNumbers 22:15-35
Obedience Without Love, as Instanced in the Character OfJ. H. Newman, D. D.Numbers 22:15-35
Obstacles to VisionJ. Halsey.Numbers 22:15-35
Obstructive ProvidencesT. G. Horton.Numbers 22:15-35
On Tampering with ConscienceA. Jessopp, M. A.Numbers 22:15-35
Parallels to the Case of BalaamAmerican S. S. TimesNumbers 22:15-35
Perversion as Shown in the Character of BalaamF. W. Robertson, M. A.Numbers 22:15-35
Restraints from SinD. G. Watt, M. A.Numbers 22:15-35
Sin PerverseBp. Babington.Numbers 22:15-35
Something Wrong with ConscienceChristian AgeNumbers 22:15-35
The Cause of God's Anger with BalaamS. Cox, D. D.Numbers 22:15-35
The Character of BalaamG. Wagner.Numbers 22:15-35
The Divine Permission of Self-WillS. Cox, D. D.Numbers 22:15-35
The Opposition of God's AngelW. Roberts.Numbers 22:15-35
The Talking Ass, and What it Taught BalaamS. Cox, D. D.Numbers 22:15-35
The Way of the PerverseT. De Witt Talmage.Numbers 22:15-35
Trifling with ConscienceJ. E. C. Welldon, M. A.Numbers 22:15-35
Withstanding TemptationJuvenile Templar.Numbers 22:15-35
The Angel, the Prophet, and the AssD. Young Numbers 22:22-35














I. WE MUST LOOK NOT ONLY AT THE LETTER OF GOD'S COMMANDS, BUT THE SPIRIT OF THEM. a If the men come to call thee, rise up, and go with them" (verse 20). "God's anger was kindled because he went" (verse 22). It has been said indeed that God was angry not because he went, but with something that happened on the journey; and to support this view grammatical considerations are urged, from the participle being used instead of the finite verb ('Keil and Delitzsch on the Pentateuch,' 3:168. Clark's Translations). It is further urged, as a consequence of this construction, that the encounter with the angel took place not at the outset of the journey, but rather towards its close. All this may be true, but there is no distinct affirmation of it in the narrative and it is not necessary to assume it for reconciling purposes. There is no difficulty in admitting that God was displeased with Balaam because he went at all. We must not go by words simply. There is something, even in communications between men, which cannot be put into words. And just as the Spirit makes intercession for us with groanings which cannot be uttered, so there are communications of the answering God which can be put in no human tongue. The obedient heart will distinguish between the permissive and the imperative, between the concession to human Weakness and the call to holy duty. Those who want to be right with God, to attend to his will rather than their own desires, will never lift a permission into a command Our interpretations of God's words are a searching test of our spiritual state. How many jump at them to excuse self-indulgence, but conveniently ignore equally prominent words that call for self-denial. The word telling Balaam that he might go to Balak was not like the call to Abram to get out of his country and away from his kindred to a land which the Lord would show him; nor like the sending of Moses to Pharaoh, and Jonah to Nineveh,

II. BALAAM WAS GOING ON THIS EXPEDITION EVIDENTLY FULL OF THE DESIRES OF HIS OWN HEART. All, so far as he could see, was pointing in the way he wanted. He could plead God's permission, which was a very comfortable, not to say a necessary, beginning to one who was a prophet. As he rode along, his heart filled with expectation of the future - riches, honours, fame, power - an ample share in the kingdoms of this world and the glory of them. God's permission may have seemed to the infatuated man a clear indication of further favours. If he allowed Balaam to have his own way in one thing, why not in others? Thus he had in view the possibility of exercising an extraordinary power, one that would make him famed and dreaded far and wide. It is something to make a man's heart swell when he can wield the immense forces of nature, say in the strength of a disciplined army, or of some huge steam-engine. But Balaam had in view the possibility of wielding forces above nature, cursing Israel so that its strength might utterly melt away. What wonder God was angry with him, seeing he had desires in his heart which could only be satisfied by accomplishing the ruin of the chosen race! Not that he deliberately desired their destruction; but selfishness in its blind absorption destroys with little scruple all that comes in its way. There is some parallel between Balaam and Paul, all the more striking because it extends only a little way. Paul set out for Damascus, like Balaam for Moab, his fanatical heart brimful of darling projects. Hence in both instances we see special, extraordinary, and unfailing methods adopted to check the men and bring them to consideration. Men who are m the ordinary paths of sin may be dealt with by ordinary methods, peculiar indeed to each individual, yet never rising above the ordinary experiences of humanity. But Balaam and Paul, being extraordinary transgressors, were dealt with by extraordinary methods. We do not expect sinners to be met by angels now, or to hear human speech from brute beasts. Still we may have this much in common with Balaam and Paul, that we may be so absorbed in our own things, so utterly careless of God, Christ, salvation, and eternity, as to require sharp, sudden, accumulated agencies to stir up our attention. It takes a great deal to bring some men to themselves.

III. THE PROCESS ADOPTED TO MAKE BALAAM FULLY CONSCIOUS OF THE WRATH OF GOD.

1. The presence of an angel in front. Why an angel? Why not communicate with Balaam as before? The answer is that Balaam did not appreciate such communications. He heard them indeed, but they did not lay hold of his conscience, they did not secure his obedience, they did not even make him think seriously of his danger. Hence the appearance of a visible sign in the angel - one who should equally speak the word of God and be seen as he spoke. We know that persons were greatly terrified and impressed by the visits of angels (Judges 13). Men can go about the world delighting in sin, unconscious that all the time they are in the presence of God himself, but let them see what seems an apparition from another world, and they tremble like the aspen. The disciples in their earlier, carnal-hearted days were not much affected by the holiness and spiritual beauty of their Master's life; but what an impression he made when they saw him walking on the sea! They thought it was an apparition. So soon as Balaam perceived the presence of the angel it brought him up at once. "He bowed down his head, and fell fiat on his face." God makes use of visible agents to prepare results in the sphere of the invisible. And not only did an angel appear, but he was right in front, signifying that he was there to meet with Balaam. He had also his sword drawn. There was significance in meeting a messenger bearing a sword, but the drawing of the sword, even without a single word spoken, was the clearest possible intimation of opposition. The way of transgressors may be hard in more senses than one. How many persevere in the ways of sin in spite of urgent, repeated warnings and entreaties, everything short of physical force, from those who love and pity them! Such at all events cannot say that no one has cared for their souls.

2. The extraordinary means by which God made Balaam to notice the angel. Balaam would not attend to the warnings of an invisible God presented to the eye within, therefore a visible angel was sent to appeal through the eye without to the eye within. But though the angel was in front with the drawn sword, Balaam did not see him. How then shall he be made to see him? God, as his custom is, takes the weak things of the world to confound the mighty. He opens the mouth of the prophet's ass. Ridiculous I say the men who will have no miracles, no admission of the supernatural; and ludicrous as well as ridiculous, seeing that it is an ass, of all animals, which is chosen to speak. But that is only because we associate Balaam with the despised and buffeted animal which the word "ass" recalls to us. We may be sure that a man of Balaam's dignity would have a beast to carry him such as became his dignity. And as to the absurdity of an animal uttering human speech, it is no harder to believe that God should here have opened the mouth of the ass, than that he should afterwards have opened the mouth of Balaam, being such a man as he was, to utter glorious predictions concerning the people whom it was in his heart to curse. If we were allowed to think of things as being either easy or difficult to God, we might say that it was more difficult for him to control the mouth of a carnal-minded man like Balaam than the mouth of a brute beast. It is not pretended that he changed the intellect and gave the ass human thoughts along with human speech. The words were the words of a man, but the thoughts were the thoughts of an ass. Balaam himself was not astonished to hear it speak. He was too much exasperated with the strange stubbornness of an animal hitherto so docile and serviceable, to notice the still stranger power with which it had been so suddenly endowed. Observe, again, how naturally all leads up to the speaking of the ass. The ass is not brought specially on the scene, as the angel was. Balaam saddles the ass, and takes the road on it in his customary way. At first there is nothing miraculous. The ass sees the angel, and turns aside into the field; there is nothing strange in that. Coming to the path of the vineyards, and still seeing the angel, it crushes Balaam's foot against the wall; there is nothing strange in that. Still advancing into the narrow place, and still seeing the angel, it sinks to the ground; there is nothing strange in that. The ass was in a strait before and behind, on the right side and on the left. Thus its speaking is prepared for as a climax. Accept the statement that the ass spoke, and all the previous narrative leads beautifully up to it. Deny the statement, and the chief virtue of the narrative is lost.

3. Let us not fail to notice this instance of the lower creation recognizing God's messenger. The question of course suggests itself, Who was this angel? one of the unnamed host, or the Son of God himself in his old covenant guise? If the latter, then he who while in human flesh signified his will to the stormy sea might well signify his warning presence to the ass. Not that the ass knew the angel as a human being could; but even as the lower creation is sensible in its own way of the presence of man, so the ass might be sensible in its own way of the presence of the angel. We argue concerning the lower animals far more from ignorance and carelessly-accepted tradition than from real and discerning knowledge. We know positively nothing as to what sort of consciousness underlies the phenomena of their existence. We know wherein they are not like us, but what they are in themselves we cannot know.

4. Every Balaam has his ass, i.e., every man who has the spirit and conduct of Balaam in him may expect to be pulled up at last in like manner. What God made the ass to his master, that God makes their consciences to many. For a long time the ass had only been of ordinary and commonly accepted use. Balaam had ridden on it ever since it was his, a long time we may conclude, and doubtless rejoiced in having so convenient and trustworthy a servant. And thus many find their consciences as little troublesome, as constantly agreeable, as the ass was to Balaam. Some sort of conscience they must have, but it amounts to nothing more than taking care to keep a reputation for honesty and respectability. They find such a conscience useful in its way, just as Balaam found his ass when out on soothsaying business. But even as the ass sees the angel, so conscience begins to waken to nobler uses. One gets out of the little world of mere give and take, business customs and local habits. Something suggests that we are in the wrong road, pulls us up for a moment, tries to turn us aside. In reality God is beginning to close with us for our own good. At first there is latitude, opportunity of evasion. We go a little further, and God comes closer. Onward still! and at last the soul cannot escape. Blessed is that man, blessed in his opportunity at all events, whose conscience, once the humble instrument of his baser self, is thoroughly roused so that it will not allow him further with its consent in his chosen and accustomed way. The crisis comes, and the question is, "Will you from the heart obey the Divine command, come in subjection to the angel of God, or go on greedily in the way of unrighteousness, which you have been so clearly shown is also the way of destruction?"

IV. THE EXTENT TO WHICH THE PROCESS IS SUCCESSFUL.

1. Balaam is enlightened at last, but after all only partially enlightened. At last, and only when forced to it, does he become aware of the angel's presence. And now he is quick enough and humble enough to recognize that presence, but not with the quickness and humility of a full repentance. The Lord opened the eyes of Balaam, even as he opened the eyes of the ass, but the opening left his disposition and wishes unchanged, even as it left the ass-nature unchanged. He saw the angel, the drawn sword, his danger at the moment, and the danger he had been in before; but his folly, his duplicity, his covetousness, his spiritual danger he did not see. Then when his eyes were opened, and at the same time his ears unstopped, the angel goes on to speak to him such words as might bring him to a right state of mind. Nothing was left undone that could be done. The angel shows him plainly in what danger he had been from the first swerving of the ass, and how the ass was perhaps more aware of the master's danger and solicitous for his safety than was the master himself. Nothing but the sagacity and fidelity of the ass had saved his life. The ass was more faithful to its master than the master had been to God.

2. Hence, the enlightenment being partial, the confession is inadequate, indeed worthless. "I have sinned." There are no more complaints against the ass; there is no extenuation with the lip; so far all is satisfactory. What is said is all right so far as it goes. The mischief is in what is left unsaid, because unthought. Balaam should have asked himself, "How is it that though my ass saw the angel, I did not?" His confession was lacking in that he did not say, "I have sinned because my heart has not been right. I have sinned in going on an expedition to glorify and enrich myself. I will turn back at once." The only thing of real use and worth in God's sight is a voluntary turning from the ways of sin. When the younger son came to himself, he did not say, "I will go back to my father if he wishes me to go, if he will not let me stop where I am," but definitely, "I will arise and go," &c. Therefore, in spite of the angel's presence, the drawn sword, the thrice intimation through the ass, in spite of all the words to make all plain, Balaam goes on. He may indeed plead God's permission, but this plea will avail him nothing. For himself it matters little now, seeing he is not one whit changed in heart, whether he goes forward or backward; any path that he takes is downward. If he returns to Pethor, it will not be to a life of true repentance. He is the same low-minded man wherever he is, and it matters little to himself whether he is destroyed in Pethor or in Moab. Let him then go forward into Moab, so that in his further descent and ultimate destruction he may at the same time be used for the glory of God. Even if he refuses a willing obedience, God may get gain out of him by an unwilling one. - Y.

Balak... sent messengers unto Balaam.
I. MEN IN DIFFICULTY SEEKING SUPERNATURAL HELP. "It was supposed that prophets and sorcerers had a power to curse persons and places so as to frustrate their counsels, enervate their strength, and fill them with dismay."

1. There is a measure of truth in this. Men have had power granted them to curse others (Genesis 9:25; Joshua 6:26; 2 Kings 2:24). It is probable that Balaam had this power.

2. There is much error in the views under consideration. No man can curse those whom God hath blessed.

II. MAN CONSCIOUS OF SUPERNATURAL POWERS AND OF HIS SUBJECTION TO DIVINE AUTHORITY IN THE USE OF THEM. Balaam was certainly not altogether an impostor. "In his career," says Dean Stanley, "is seen that recognition of Divine inspiration outside the chosen people which the narrowness of modern times has be n so eager to deny, but which the Scriptures are always ready to acknowledge, and, by acknowledging, admit within the pale of the teachers of the Universal Church the higher spirits of every age and of every nation." But notice —

1. His consciousness of great powers.

2. His consciousness of subjection to God in the use of his powers.

3. His sin against God.

III. MAN RECEIVING A SUPERNATURAL VISITATION.

1. God's access to man's mind.

2. God's interest in man's life.

3. God's authority over man's life.

IV. MAN DEALING UNFAITHFULLY WITH A DIVINE COMMUNICATION. Balaam belonged to that still numerous class who theoretically know God, and who actually do fear Him, but whose love and fear of God are not the governing principles of their minds. They are convinced, but not converted. They would serve God, but they must serve mammon also; and in the strife between the two contending influences their lives are made bitter, and their death is perilous.

V. MEN DEALING UNFAITHFULLY AS MESSENGERS. Learn —

1. The Divine communications have never been limited to any one people, or country, or age.

2. Great goodness is not always associated with great gifts. "The illumination of the mind is by no means necessarily associated with the conversion of the heart."

3. Great gifts involve great responsibility and grave peril.

4. The temptation to covetousness is of great subtlety and strength, and assails even the most gifted natures (Luke 12:15-21).

(W. Jones.)

The first motive is fear, yet in Deuteronomy

2. God forbade them to meddle with Moab, and thereupon they, were driven to compass about to their great trouble. But this is the just judgment of God upon them that have not their peace made with Him, to be vexed in their minds with unnecessary fears (Leviticus 26:36; Deuteronomy 28:65, &c.). You see how small a noise will startle thieves and other malefactors. Whereupon it is said, Oh, wickedness, ever fearful. These are they that tremble at every crack of thunder. Their conscience is a continual scourge to them. The fear of the Lord is strength to the upright man, but fear shall be for the workers of iniquity, saith Solomon.

2. The second motive is envy. They were their kindred, and they should have rejoiced, turned to them, and by common prayer sought the appeasing of God. But bitter envy seeing God's favour to them, and mighty power among them, desireth rather their overthrow and confusion. They are motes in their eyes, rather than comforts to their hearts.

3. A third motive was suspicion. Balak, king of the Moabites, suspecteth this and that, according to his own fancy, and these imaginations and suspicions are as grand truths to him, making him cast this way and that to meet, with imagined danger, and among other ways to resolve of sending for the soothsayer, or sorcerer, Balaam. Oh, suspicion, what a mischief is it amongst men! Every man thinks his suspicion to be knowledge or little less. How many can you name that have given place to suspicion, and have not given place to error? Yet it hurteth no man more than him that hath it, whose inwards it tormenteth, whose sleep it driveth away, whose body it alters, and consumeth the heart to very powder in the end.

4. A fourth motive to this sending for Balaam was Satan's subtlety working in Balak to take that course: for it may be observed often, that when Satan seeth open fury will not serve, then he directeth to wiles and guiles, piecing out the lion's skin that is too short with the fox's tail.

(Bp. Babington.)

The Israelites, toughened physically and morally by their long sojourn in the desert, and now well consolidated into a nation, are beginning to emerge from their southern retreat, and to betray their designs upon the regions bordering on the Jordan. They have met and defeated the desert tribes, and are now threatening Moab, which lies in their way. Balak, king of Moab, undertakes the defence of his territory, and, like a wise general, studies and adopts the tactics of his successful enemy. He has learned that the Israelites are led by Moses, a prophet of Jehovah, and that his prayers in the battle against Amalek secured the victory. He will see what of the same sort he can do on his side. Hundreds of miles away, near the head waters of the Euphrates, there lived another prophet of Jehovah, whose reputation filled the whole region. It does not concern us whether his gifts were on one side or the other of the line called supernatural; whether his sagacity was merely extraordinary or was clarified by special, Divine light. It is enough for us that he was great, keen and lofty in his vision, comprehensive in his judgment, that he had a high sense of his prophetic function, and was at first a man of integrity. Balak sends for him. The Israelites have a prophet; he will have a prophet. He sees in the battles hitherto fought a weight not belonging to the battalions, a spiritual force that won the victory; he will employ that force on his side. Moses is a prophet of Jehovah; his prophet also shall be Jehovah's. A. very shrewd man is this Balak. Holding to the Oriental custom of devoting an enemy to destruction before battle, he will match his enemy even in this respect as nearly as possible. That a prophet should be found outside the Hebrew nation is simply an indication that God has witnesses in all nations; it denies the theory that would confine all light and inspiration to one chosen people. That Balaam comes from the ancient home of Abraham hints the possibility of a still lingering monotheism in that region. Though so remote, he probably knew all about the Israelites: their history from the patriarchs down, their exodus from Egypt, their religion, their development under the guiding hand of Moses, their power in battle, and the resistless energy with which they were slowly moving up from the desert with their eyes on the rich slopes of Palestine, He doubtless knew that this was not only a migration of a detached people, such as was now often occurring in Asia, but a migration inspired by a religion somewhat in keeping with his own. These Israelites were not his enemies, and he could not readily be made to treat them as such. When the messengers of Balak come to him with their hands full of rewards, asking him to go and curse Israel, he weighs the matter well, devotes a whole night to it, carries it to God in the simplicity of a good conscience, and refuses to go. So far he seems a true man, acting from considerations of mingled wisdom and inspiration. The messengers retrace their long journey, but Balak sends again by more honourable men and doubtless with larger gifts. He is a shrewd man, and knows what sort of a thing is the human heart. He sends not only gifts, but promises of promotion to great honour, and all by the hands of princes — a triple temptation: flattery, riches, place. How often does any man resist their united voice? Often enough he resists one of them; flattery cannot seduce him, nor money buy him, nor ambition deflect him, but when all unite-flattery dropping its sweet words into the ear, gold glittering before the eye, and ambition weaving its crown before the imagination — who stands out against these when they unite to a definite end? They had their common way with Balaam, hut not at once. Such men do not go headlong and wholly over to the bad side in a moment. The undoing of a strong character is something like its upbuilding, a process of time and degree.

(T. T. Munger.)

- The relative position of the world to the kingdom of God is substantially the same as that of Moab and Midian to Israel, now drawing near. The same enmity still remains in the world, in manifold forms; and it is the instinct of self-preservation which incites the world and its followers to do their utmost against the coming of God's kingdom among them. When force would do no good, then they resort to cunning, or to caution, that they may oppose the progress of God's cause among them in so far as it is possible; and natural enemies, such as Midian and Moab, frequently become sworn friends for a time, whenever it appears expedient to combine against the one whom both oppose. On every hand, the world looks out for allies, servants, friends; as Balak did to Balaam, she promises to bestow on you her favours and her wealth, if you but follow her behests, and make her will your own. If you refuse, as he did at the first, the world will not believe that you act but from principle — rather, she thinks that you regard self-interest; but she will give you large rewards when you but sell yourself to her. "All things will I give Thee, if Thou wilt fall down and worship me": so spake the prince of this world to Jesus; and at every turn he modifies his voice, but still to say the same thing, in the softest tone, to all Christ's followers — nay, even to every one of His redeemed. What is it that you seek, insatiable heart — honour, or luxury, or gold? All these, if need be, may be had for almost nothing by the man whose conscience is not over scrupulous. This Balak also, like a true destroyer, rests not for an instant till he brings you where he will; and if the first attempt does not succeed, he makes a second, and a third. The world knows very well, like Balak, how to suit herself to circumstances when they change, and to attract some friends from every side. Nay, she can even, in her own time and way, be quite religious — that is, from mere policy, and ill-concealed self-interest; and if you like, she shows all possible respect for — forms. But, for your very life, ye who are striving for her praise and her reward, venture not to show that you really will obey God rather than any man! The world, if need be, will forgive you everything; but this it cannot possibly forgive — that you most earnestly believe God's Word, and give obedience to what He requires. Scarce can you show, like Balaam, that you hesitate, because the truth is much too strong for you, ere favour from the world is quite withdrawn; your name appears no longer on the list of friends, but is consigned to deep oblivion; and all the more dishonour falls on you, the greater was the honour meant for you at first. You are a most unpleasant, useless man, and quite intractable; like Balaam, you are roughly pushed aside, and told, "The Lord hath kept thee back from honour"; and then the world, instead of her intended laurel-wreath, presents you with a crown of thorns. Her love, it now appears, was nothing but fine show — her flattery, deceit. To such a world — so selfish, false, malicious, just like Balak — should you make your heart a slave?

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

Every reader of this book must have observed that in Numbers 22:2-24:25 we have an episode complete in itself; and all the modern critics who have studied this Scripture concur, I believe, in the conclusion that, in this place, the author or compiler of the book has inserted one of those ancient, detached or detachable, documents of which we find so many in the Pentateuch. Where and how he got it is a question not easy to answer, if, indeed, answer be possible. But, from the comparatively favourable light in which the chronicle presents the facts of Balaam's story, most of our best scholars conclude that in some way he derived it from Balaam himself. We are told (Numbers 31:8) that, together with five Midianite chiefs, Balaam was taken prisoner by the Israelites, and put to "a judicial death" after the battle had been fought and won. A judicial death implies some sort of trial. And what more natural than that Balaam should plead in his defence the inspirations he had received from Jehovah, and the long series of blessings he had pronounced on Israel when all his interests, and perhaps also all his inclinations, prompted him to curse them: Such defences, in the East, were commonly autobiographical. Even St. Paul, when called upon to plead before kings and governors, invariably told the story of his life as his best vindication. And if Balaam. called upon to plead before Moses and the elders, told the story we now read in his chronicle — what a scene was there! What a revelation his words would convey to the leaders of Israel of the kindness of God their Saviour, of the scale on which His providence works, and of the mystery in which it is wrapped to mortal eyes! So, then, God had been working for them in the mountains of Moab, and in the heart of this great diviner from the East, and they knew it not! Knew it not? nay, perhaps were full of fear and distrust, doubting whether He Himself were able to deliver them from the perils by which they were encompassed! As Balaam unfolded his tale, how their hearts must have burned within them — burned with shame as well as with thanks fulness — as they heard of interposition on their behalf of which up till now they had been ignorant, and for which at the time perchance they had not ventured to hope! Balaam may well have thought that such a story as this would plead for him more effectually than any other defence he could make. And, no doubt, it did plead for him; for we all know that it is when our hearts have been touched by some unexpected mercy that they are most easily moved to pity and forgiveness: it might even have won him absolution but for that damning sin of which nothing is said here — the infamous counsel he gave to the daughters of Midian which had deprived Israel of four-and-twenty thousand of its most serviceable and precious lives. Even with that crime full in their memories, it must have cost Moses and the elders much, one thinks, to condemn to death the man who had told them such a story as this.

(S. Cox, D. D.)

God came unto Balaam.
In Balaam we have one of the most mysterious, in some respects one of the most puzzling, contradictory, and tragical of the characters of Holy Writ; withal one of the most instructive and interesting. He is complex; multiform in his mental and spiritual conformation, many-sided in his mental and spiritual manifestations. One man appears at one time; another and vastly different at another. You despair of catching and fixing the permanent man.

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.)

It is common to speak of Balaam as a wicked man, to censure him as utterly devoid of principle, as completely abandoned to the dominion of evil, especially of avarice. And we have the highest authority for regarding him as a wicked man: he loved the wages of unrighteousness. But when we conceive of Balaam as a wicked man simply, we have by no means a just conception of his real character. He was not under the entire dominion of any evil principle or habit whatever. There is in him a wonderful admixture of good and evil; a combination of elements the most opposite.

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.)

Balaam is one of those instances which meet us in Scripture of persons dwelling, to a certain extent, in the gloom of heathenish practices, while preserving at the same time a certain knowledge of the one true God. He was endowed with a greater than ordinary knowledge of God; he had the intuition of truth, and could see into the life of things; he was, in fact, a poet and a prophet. Moreover, he confessed that all these superior advantages were not his own, but derived from God, and were His gift. Thus, doubtless, he had won for himself among his contemporaries a high reputation not only for wisdom and knowledge, but also for sanctity. And although his sanctity comes to very little in the end, when his besetting sin overmastered him, yet it may be readily understood that, judged by the standards which prevailed among the heathen nomad tribe which sent for him to curse the nation of Israel, he would appear to be an eminently holy man, so much so that, as Balak said to him at their first interview, "I wot that he whom thou blessest is blessed, and that he whom thou cursest is cursed." But then, it may be asked, if Balaam was looked upon as a holy man and as a worshipper of Jehovah, how came Balak to send for him and to offer him vast rewards to curse the people of Jehovah? The answer is, that it was not uncommon among those heathen nations — nor is the practice even now unknown among pagan tribes — to offer sacrifices to the gods of the enemy to propitiate them to themselves. The ancient Romans repeatedly did this. Doubtless there were many professed enchanters and soothsayers in the land of Moab; but king Balak — perhaps having previously tried these without success — may have preferred sending five hundred miles for a renowned prophet who had the reputation of more than mortal wisdom and power, who was also a worshipper of Jehovah, and who might for that reason be all the more likely to propitiate His anger, or to turn Him against that strange people which had "come out of Egypt," and now, marching with unearthly tokens along the desert, had pitched their tents within sight of the strongholds where Balak had his habitation. Consider now the first message which the renowned soothsayer received from the terrified king. Clearly he wished to go, and was disappointed and chagrined at being prevented. But why should he feel any disappointment? We might have been at a loss to know, had it not been for the ray of inspired light shed upon the whole narrative by a single line from the pen of the Apostle Peter. That apostle tells us that "he loved the wages of unrighteousness." He did not particularly like the work, but he loved the wages. Like many another covetous soul, if he could have grasped the wages without doing the devil's work, he would have preferred it; and he loved the wages so well that, although he at first refused to go, yet presently we find him venturing on the work for the sake of getting the pay.

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.)

Balaam was certainly a heathen soothsayer and diviner (Joshua 13:22). But he was more than a mere soothsayer. He had certainly, for one thing, a very full knowledge of the character 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, although too transient, yearning after the coming triumphs of the people and kingdom of God." We must not paint this portrait wholly black. An honest and a truthful man; an independent and (in a certain sense) high-minded man; a Godfearing and religious man: such is Balaam, the son of Beer, of Pethor, on one side of his character. And yet he is a bad man, despite his many virtues, and a man who finally perished miserably with the enemies of God's people. A strange phenomenon, indeed, this Balaam! a heathen soothsayer and an inspired servant of the Lord; a man full of richest endowments, animated by many very noble impulses, uttering the most exalted sentiments; and yet a man whose heart was rotten at the core, whose life is only written as a warning against sin, whose death was an unmitigated tragedy.

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.)

I. In the first place observe THAT THERE IS NO TIME OF MAN'S LIFE WHEREIN HE MAY NOT BE TEMPTED, or may not be in danger of falling off from God and goodness; which should be AN ARGUMENT TO US FOR CONSTANT CARE AND WATCHFULNESS OVER OURSELVES. Even those whom God hath favoured in a very particular manner, and with heavenly gifts and graces, are no more secure than others, if they take not proportionable care.

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 when God sees men leaning too far to ambitious or covetous desires, and not wise enough to take such gentle hints as might be sufficient to call them back, HE THEN LEAVES THEM TO PURSUE THEIR OWN HEARTS' LUSTS, AND LETS THEM FOLLOW THEIR OWN IMAGINATION.

IV. Observe next, HOW FOOLISH A PART A MAN ACTS, and how he exposes himself to contempt and scorn, as well as danger, WHEN HE TAKES UPON HIM TO FOLLOW HIS OWN WAY AND HUMOUR, AND WILL NOT HAVE GOD FOR HIS GUIDE.

V. Observe, further, that when once willful men have run such lengths in opposition to the will of Heaven, GOD THEN GIVES THEM UP TO A REPROBATE MIND, AND LETS THEM FALL FROM ONE DEGREE OF WICKEDNESS TO ANOTHER. So it was in Balaam.

VI. One thing more we may observe from his history, which is this: THAT THE SPIRIT OF GOD MAY SOMETIMES VOUCHSAFE TO COME UPON A VERY WICKED MAN (so far as concerns the extraordinary gifts) WITHOUT REFORMING OR INFLUENCING THE SAME MAN AS TO HIS LIFE AND MORALS, in the way of ordinary operation. These two things are very distinct, and may often be separate, as in Balaam at that time, and in Judas afterwards.

(D. Waterland, D. D.)

I. THE PIETY OF BALAAM.

1. The spiritual enlightenment of Balaam evinces his piety.

2. Balaam's piety is seen in his distinctly recognising the supreme authority of the will of God.

3. The piety of Balaam was manifested in his obedience to the will of God.

II. THE APOSTASY OF BALAAM.

1. The means through which Balaam was induced to apostatise must not be overlooked. He was enticed by worldly wealth and distinction. Principle is surrendered, honour lost, the soul itself bartered for the wages of unrighteousness. Such was "the error of Balaam." And who knows not that by this very means multitudes have been seduced from their integrity, and lost for ever? Like the fabled Atalanta, while they were running well, the golden apple was thrown at their feet, tempting them; and stooping from their high principles to take it up, they have lost the race.

2. Mark the progress of Balaam's apostasy. First, we notice the indulgence of evil desire — desire for gain and honour, which could only be obtained by wrongdoing; his heart goes after covetousness. Next he tampers with temptation. The reiterated overtures of Balak should have been indignantly rejected. Why are these ambassadors received even a second time? Why another and another audience granted to them? Alas! he is fascinated by the very means of his ruin: like a silly fish, he is playing about the bait. Then, how he struggles with conscience! Guard against the beginnings of evil. If the downward career of apostasy be once commenced, whither thou mayest be hurried, to what depths of degradation thou mayest fall, God only knows. Like the swine of the Gadarenes, thou mayest be driven onward, literally possessed by the devil, until plunged into the abyss below. Oh bow deeply have some fallen I from small beginnings degenerating to the darkest crimes — crimes which are a loathing and an abhorrence. "Is thy servant a dog that he should do this thing?" — but, as a quaint writer saith, "the dog did it." We may start from the line of rectitude at a very small angle, the divergence becoming gradually wider and wider, till we are as far from righteousness as hell is from heaven.

3. Consider the checks which presented themselves in the way of Balaam's apostasy, but which he obstinately resisted and overtrod. What pains the gracious Lord taketh to prevent our self-destruction I To the truth of this every backslider is witness. How powerful an obstacle is conscience, which ever and anon raiseth its voice, and will be heard, like the voice of the Lord which thundereth! Death, too, like a spectre from the invisible world, again and again obtrudes it elf on the apostate's guilty soul. Dumb things have a voice to him that hath ears to hear, rebuking our madness.

4. Contemplate the issue of Balaam's apostasy. It entailed immense mischief upon others. Through him thousands of the Lord's people perished. At the same time his fall issued in woeful disappointment to himself.

(J. Heaton.)

What men are these with thee?
This question was designed to awaken "the slumbering conscience of Balaam, to lead him to reflect upon the proposal which the men had made, and to break the force of his sinful inclination." God addresses the same question to the young who are forming dangerous associations, to Christians who take pleasure in worldly society, &c. He urges this solemn inquiry

(1)by the voice of conscience;

(2)by the preaching of His truth;

(3)by the exhortations and admonitions of His Word; and

(4)by the remonstrances of His Spirit.This inquiry indicates the Divine concern as to human companionships. We may regard this concern as —

I. AN INDICATION OF THE DIVINE SOLICITUDE FOR THE WELL-BEING OF MAN.

II. AN INDICATION OF THE IMPORTANCE OF OUR COMPANIONSHIPS.

1. Our associates indicate our character. "A man is known by the company which he keeps."

2. Our associates influence our character. "He that walketh with wise men shall be wise: but a companion of fools shall be destroyed."

III. AN INDICATION OF OUR RESPONSIBILITY TO GOD FOR OUR COMPANIONSHIPS.

IV. AN INDICATION OF THE DANGER OF DALLYING WITH TEMPTATION.

(W. Jones.)

Flee unholy company as baneful to the power of godliness. Be but as careful for thy soul as thou wouldst be for thy body. Durst thou drink in the same cup, or sit in the same chair, with one that hath an infectious disease? And is not sin as catching a disease as the plague itself? Of all trades, it would not do well to have the collier and the fuller live together; what one cleanseth, the other will blacken and defile. Thou canst not be long among unholy ones but thou wilt hazard the defiling of thy soul, which the Holy Spirit hath made pure.

( W. Gurnall..)

The Lord refuseth to give me leave
Whence this mingled petulance and feebleness? Plainly Balaam wants to go with the princes of Balak, and he is irritated that he cannot go; and so, first of all, he vents his spleen upon the men who were the innocent occasion of his disappointment. And yet, in the midst of all his anger, he cannot bring himself to utter such decisive words as shall foreclose for ever the prospects of advancement opened up to him by Balak. There can be no mistaking the spirit of this language. It is at once both insolent and hesitating; it is abrupt, and yet circuitous. There are deeply agitating influences at work upon the mind of him who, yesterday, a master of wise speech and full of graceful hospitality, can say to inoffensive guests, "Get you into your own land; for the Lord refuseth to give me leave to go with you." Here, then, we first catch sight of Balaam's weakness and infirmity. The prospect of emolument in the discharge of his prophetic office had excited his cupidity. When he first saw the rewards of divination he was, perhaps, scarcely conscious of their influence upon his mind. So long as the question of his going with the men was undecided, he betrayed no agitation on the subject; but now that these rewards were passing out of his reach — now that he was absolutely forbidden to do anything that would secure them, a passionate desire to be possessed of them was stirred within his breast, and unmistakably betrayed itself in his behaviour towards the men to whom he had promised to communicate the answer of the Lord.

(W. Roberts.)

People
Amorites, Balaam, Balak, Beor, Israelites, Moabites, Moses, Zippor
Places
Amaw, Arnon, Bamoth-baal, Egypt, Euphrates River, Jericho, Jordan River, Kiriath-huzoth, Midian, Moab, Pethor
Topics
Ass, Balaam, Beat, Blows, Donkey, Donkey's, Hast, Mouth, Opened, Openeth, Opening, Power, Smitten, Struck, Talking
Outline
1. Balak's first message for Balaam is refused
15. His second message obtains him
22. An angel would have slain him, if he had not been saved by his donkey
36. Balak entertains him

Dictionary of Bible Themes
Numbers 22:28

     4017   life, animal and plant
     5926   rebuke

Numbers 22:21-35

     4111   angels, servants

Numbers 22:27-31

     5263   communication

Numbers 22:28-30

     5167   mouth

Library
Balaam
He sent messengers therefore unto Balaam the son of Beor to Pethor, which is by the river of the land of the children of his people, to call him, saying, Behold there is a people come out from Egypt: behold, they cover the face of the earth, and they abide over against me.'--NUM. xxii. 6. Give a general outline of the history. See Bishop Butler's great sermon. I. How much knowledge and love of good there may be in a bad man. Balaam was a prophet: (a) He knew something of the divine character,
Alexander Maclaren—Expositions of Holy Scripture

Confession of Sin --A Sermon with Seven Texts
The Hardened Sinner. PHARAOH--"I have sinned."--Exodus 9:27. I. The first case I shall bring before you is that of the HARDENED SINNER, who, when under terror, says, "I have sinned." And you will find the text in the book of Exodus, the 9th chap. and 27th verse: "And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the Lord is righteous, and I and my people are wicked." But why this confession from the lips of the haughty tyrant? He was not often wont to
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

The Assyrian Revival and the Struggle for Syria
Assur-nazir-pal (885-860) and Shalmaneser III. (860-825)--The kingdom of Urartu and its conquering princes: Menuas and Argistis. Assyria was the first to reappear on the scene of action. Less hampered by an ancient past than Egypt and Chaldaea, she was the sooner able to recover her strength after any disastrous crisis, and to assume again the offensive along the whole of her frontier line. Image Drawn by Faucher-Gudin, from a bas-relief at Koyunjik of the time of Sennacherib. The initial cut,
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

Sovereignty and Human Responsibility
"So then every one of us shall give account of himself to God" (Rom. 14:12). In our last chapter we considered at some length the much debated and difficult question of the human will. We have shown that the will of the natural man is neither Sovereign nor free but, instead, a servant and slave. We have argued that a right conception of the sinner's will-its servitude-is essential to a just estimate of his depravity and ruin. The utter corruption and degradation of human nature is something which
Arthur W. Pink—The Sovereignty of God

How the Whole and the Sick are to be Admonished.
(Admonition 13.) Differently to be admonished are the whole and the sick. For the whole are to be admonished that they employ the health of the body to the health of the soul: lest, if they turn the grace of granted soundness to the use of iniquity, they be made worse by the gift, and afterwards merit the severer punishments, in that they fear not now to use amiss the more bountiful gifts of God. The whole are to be admonished that they despise not the opportunity of winning health for ever.
Leo the Great—Writings of Leo the Great

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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