The Cursing Prophet

'Balaam the son of Beor saith.' — Num. xxiv. 3.

The history of God's special revelations, particularly those of the Old Testament, while exhibiting a remarkable variety, presents the whole to us under three great aspects. We find a great number of brilliant pictures, which form memorials of God's mighty deeds, and which we can never look at again without feeling stirred up to adoration and thanksgiving. In contrast with these we find, all too frequently, soiled pictures, exhibiting the saddest traces of weakness and wickedness, and filling us anew with deep shame every time we look at them. And, lastly, interspersed among those of the two preceding classes, there claim our attention many pictures most mysterious and obscure, — at least such as have hitherto received only partial explanation, — views which elicit from us the most pressing questions, but afford no more than partial replies, and which are of themselves sufficient to remind us of the words of the apostle: 'We know in part, and we prophesy in part.'¹ Even in the course of these contemplations we have already had many specimens of the first and second kinds. Would you like now to see one of the most remarkable examples of the third series? Then let it be the picture upon which, in large although rough outlines, you may perceive the figure of Balaam the son of Beor.

Balaam the son of Beor is certainly not one of those ancient prophets who can boast that they often direct their words to a Christian assembly; let us at once add to this, that he is by no means one of the leading figures in sacred history on which the eye especially desires to rest. His name, which is distinctly mentioned with abhorrence in the writings of the New Testament, comes sounding in our ears as if still burdened with the curse of more than thirty centuries. His whole spirit and disposition exhibit a remarkable combination of faith and unbelief, of pride and meanness, of cunning and double-dealing. And his whole history is, on many points, so enveloped in clouds and darkness, that, even after repeated attempts, one might almost despair of attaining clear views regarding him. What those possessed of devils, and the swine in the neighbourhood of Gadara, are in the New Testament Scriptures, such is Balaam and his ass in the Old, — an absurdity to many, an offence to not a few others. Perhaps the number of fruitless attempts made to explain this episode has been as great as that of the endeavours to cast ridicule on it. We need not wonder, therefore, that preachers in general studiously avoid a rock on which so many have already suffered shipwreck, and that very few of their hearers have ever cast more than a passing glance at this much bedimmed mirror. Yea, we also have doubted whether we ought not rather to have quite passed by this incident in the history of Moses and Israel, that we might direct your attention instead to pictures more familiar, and possibly also more attractive. The history of Balaam, however, even with all its obscurity, we consider as sufficiently important to claim your special attention, at least for once. Just as of old, in the days of Isaac, various wells were to be found which had been filled up and rendered unfit for use by stranger hands, but which only needed to be opened up again to give a fresh spring of living water, so is it with many portions of the Sacred Scriptures, which have scarce been touched upon. Unbelief regards them with contempt, and superficial minds but pass them lightly by; yet any one who looks more carefully, and searches more than the majority of men, will find, even here, a stream at once refreshing, strengthening, and comforting. Such Scripture passages, so enigmatical in character, are not by any means on that account reserved, just like the temple shewbread, for the use of priests alone; they constitute a portion of the spiritual manna, which the Lord is constantly bestowing for the quickening and strengthening of those He loves. And — as we must at once declare by way of warning — though we may find it is impossible to give a satisfactory reply to every question prompted by our curiosity, we shall once more be taught that even those members of the living body of the Word which we esteem the least, bring it the more abundant honour. When not only Moses himself, but also Joshua, Nehemiah, and Micah, have expressly reminded Israel of the events recorded in this and the two preceding chapters; when we find that these events led to a deep fall and to a fearful visitation on some thousands of the Israelites, upon which occasion Moses' strength of mind and courage were most beautifully shown; when, in short, this may be called one of the most notable incidents in the last year of Moses' life, surely we should at least attempt to throw some small degree of light upon a portion of history which is, in many ways, obscure, but at the same time of the highest importance. The God of truth has spoken even through the man who, in many respects, deserves the name of a false and lying prophet. He that hath ears let him hear what the Spirit saith unto the Church through this mouth, which was indeed unclean, but opened by the Lord Himself!

Surely it will not be necessary to say much by way of reminding you of the peculiar position occupied by Balaam in the history of Israel? That we may, however, aid the memory of even the weakest in this age, when Scripture knowledge is so neglected and in such a backward state, we merely mention that, in the fortieth year of the wandering, he was sent for by Balak, king of the Moabites, that he might pronounce over Israel, who then threatened the Moabite territory, a solemn prophetic curse. Regarding the person and the character of this Balaam, opinions have always been very much divided. According to some, he was a false prophet, properly so called, who lived in fatal league with the Prince of Darkness; according to others, he was a true messenger of Jehovah, but one who, through pride and avarice, brought about his own destruction. It scarcely need be said that, till at least we gain more definite information, we can neither side with the one nor other of these two opinions. Balaam no doubt knew the only true God: in Mesopotamia, his own residence and Abraham's native land, this knowledge, through the influence of Abraham's family, does not seem to have been wholly lost; and he must have heard enough of what occurred in the wilderness and in Egypt to regard Jehovah at least as a mighty, perhaps as the supreme Deity. But with this knowledge there was also combined the most Pagan superstition, — almost in the same way, perhaps, as we find, for example, in Laban the Syrian a mixture of true religion and idolatry. Hence also he is not called a prophet in Scripture, but a soothsayer, and as such he was accustomed to practise his sorceries on a large scale, and had, throughout a wide extent of country, a reputation proportionate to the greatness of his abilities and the skill with which he maintained the deception. Endowed with much poetic eloquence, he showed a rare capacity of being raised to the ecstatic state, and in such condition the eye of his soul seems to have been opened by a higher Hand. Regarding the value of his other utterances, we have no means of determining; but that at least on one occasion, and that the one now before us, the Spirit of God was indeed present with him, is attested not merely by himself, but by Moses (chap. xxiv. 2), in the most express terms. Do not be surprised that God could make use of such a deceiver or fanatic — choose whichever name you please — to make him the herald of the coming salvation; we must remind you how frequently, under a special dispensation of God, the treasure of great value is carried in most impure earthen vessels, — how a disobedient Jonah became the preacher of repentance in Nineveh; how, as John tells us, a profane Caiaphas uttered prophecy; and how some even successfully cast out devils in Jesus' name, without, however, being recognised as His own people. In God's hands, Balaam was nothing more than an instrument, that was cast aside as useless whenever he had fulfilled his destiny; like his ass, he gives witness to the truth, though this did not become power and life to himself.

This naturally leads us to inquire what conclusion we must come to regarding the miracle, which, in the estimation of many, is the most astounding of all miracles. To assume that we have here the account of a dream, is certainly as arbitrary as to assert that this is a cleverly concocted fable. That Moses meant to narrate an actual occurrence is absolutely beyond a doubt; and as little is there need for proof that we have here the account of a miracle. The question can only be, whether we are to place the miracle in the animal itself, or rather in Balaam; in other words, whether we must say that the ass actually spoke, or that the speaking was only in the consciousness of the seer. Both of these opinions have by turns been upheld and impugned by learned and pious expositors. Those who maintain the first, very properly remind us that it is as possible for God to make an audible voice issue from an animal as from a luminous cloud;² that, in the Second Epistle of Peter, we read of the ass 'speaking with man's voice;'³ that such speaking was, as we might expect in this case, performed merely in a mechanical way, but that this sign was the very thing necessary for putting Balaam to shame. The others, again, appeal to what is stated elsewhere as well as here regarding his highly excited, ecstatic condition; they find, in the statement that the soothsayer answered his ass, an indication that he was now — perhaps through the influence of the angel's presence — more out of the body than in it; and they ask why there is no intimation that those who were conducting him perceived this miracle as well as himself. You see that there are grounds for the one opinion as well as for the other; choose yourselves whatever seems the most probable. If you only bear in mind that Balaam had not the least doubt himself that the irrational animal really stopped to speak with him, while you perceive in this the effect of God's own miraculous interposition, this will, on the whole, be sufficient. Rightly considered, the greatest wonder in this case is, not that an animal should have spoken, but rather that a man who but runs away, like an irrational animal, to utter words of cursing, is led, plainly against his will, to bless like an angel of peace.

And now, too, we find an answer to the question, why this occurrence has been left on record in these sacred pages for all generations. A man who was called to curse feels himself irresistibly impelled by the power of the Spirit from on high to bless the people of the Lord: what was such a man, if not a powerful witness to the greatness and the honour of Israel? It was necessary that his history should remain as a permanent demonstration, to all succeeding ages, of the supremacy of Jehovah and the nullity of all false gods. To use his own words, it was necessary to show that 'no enchantment availed against Jacob, nor any divination against Israel;'⁴ and that the people of the Lord had nothing to fear in any case from heathen superstition and sorcery. Thus they were encouraged against approaching days of darkness, and assured of the protection of an almighty Power, which, if need were, could change even the curse into a blessing. And that the history and utterances of Balaam were not merely of the deepest significance for that time, but remain such for all succeeding ages, we do not ask you to believe on our word only, but to substantiate for yourselves. Let us, as it were, take you by the hand, to place you on one of those heights upon which Balaam tarried in succession; and though, alas! so many faithful witnesses have all too frequently addressed their words to you in vain, now let even an unfaithful one bring you the message in the Sender's name, and give him no less heed than what a heathen king once paid to him. Balaam the son of Beor speaks; will you give ear to what he has to say to our, to every age? What you now hear from him, and read, gives you a deep insight into (1) the seductive influence of the world; (2) the bondage of sin; (3) the glory of God; (4) the bliss of the redeemed; (5) the splendour of the future.

Does this surprise you, and can you not comprehend at once how such a singular history shows you things of such vast importance? Then follow us with undivided, with increasing attention. And do Thou, O Lord, teach us Thy way, even through these words, and we shall walk in' Thy truth; unite our heart, that we may fear Thy name. Amen.

1.

The Israelites have, as on the wings of the wind, removed their camp from the midst of the desert, and pitched on the borders of Midian and Moab. The barrier which kept them from the Promised Land has been removed; a most important portion of the trans-Jordanic country has already been subdued; and mighty kings, together with their capitals, have yielded to the conquerors. Then terror strikes the heart of Balak, son of Zippor, ruler of the Moabites. In fancy he perceives his wide, luxuriant pastures eaten up, like verdure by the ox; what must he do in order to avert the ruin which now threatens him? Craft may perhaps procure what cannot be obtained by force, and a Divinity may be entreated to effect what human power fails to attain. From Pethor, on the banks of the Euphrates, even though the journey there takes twenty days, there must be brought the famous sorcerer, whose word was, far and near, regarded as a heavenly oracle. Already, you perceive the elders both of Moab and of Midian are setting out, to pray the son of Beor to return with them, and, in the name of Israel's God, pronounce the curse on Israel! In Balak's mind there was no shadow of a doubt whether such power indeed belonged to this great soothsayer. His heathen superstition leads him to believe, not that the seer shall declare what God reveals to him, but rather, that Jehovah shall accomplish what His servant says, — if need be, when the necessary incantations have been gone about. The first attempt to gain Balaam fails, but Balak is not one to be put off at once; still more illustrious messengers, and larger gifts, he thinks, must be enough to bring the man of God into a better frame of mind. He perseveres, until, at last, the man he so much wished appears; he goes to meet him at the frontier, showing all courtesy and complaisance, and asks if men do not believe that he can highly honour any one in whom he takes delight. Even when Balaam hesitates, Balak does not, even for an instant, stop. Now he conducts him first to one, and then another height, in order that the prophet may look out upon the widespread camp of Israel, in whole or part, and from that eminence send down his curse, like poisoned night-dews, on the myriads below. The king is most exact in his observance of religious rites; he does not think it is too much to build seven altars, three times over, as required. But the weightier matters of the law, inscribed upon the rudest heathen consciences, — mercy, and faith, and love, — are utterly unknown to him. The ruling passion in the man is selfishness and self-will; and he will have his own way, though it cost him much. If Balaam be unable to accomplish all that he desires, he will be satisfied with something less; if need be, he will rest content provided that Balaam at least refrains from blessing Israel. Only when it appears that each attempt and each proposal is in vain, and that the prophet's words come forth each moment much more fully and more fervently in Israel's praise, does Balak's patience reach an end. Love is transformed to hate, and courtliness to coarseness; no excuse will now avail; and he who had been honoured as more God than man, is soon driven forth as if he were a vagabond, while there are flung at him the railing words, 'I thought to promote thee to great honour; but, lo, the Lord hath kept thee back from honour.'⁵ Need we add anything to these words of the Moabitish king, to show how clearly they exemplify the seductive, wicked spirit of the world? Surely, though every other proof were wanting, Balaam now has found, in serving Balak, what the world really is; and the world itself fully deserves to bear the name borne by that king, — Balak, destroyer. At any rate, 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 these 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? And you especially, young men, should you not rather have in readiness, for her seductive tones, the proud reply which Balaam first gave Balak: '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'?⁶ Oh, had he but kept firm to that reply, how much less tarnished would have been his name, how much more calm his conscience! Ye who, like him, are much exposed to snares, see that ye profit by his loss! Hear what Balaam the son of Beor says: 'All that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.'⁷

Beloved, surely the world has not the first place in your heart?

2.

How sad, if it were so! But, as you see, Balaam's history gives, secondly, a deep insight into the slavery of sill. 'Whosoever committeth sin is the servant of sin.'⁸ If ever the truth of these words was confirmed in a touching manner, it is in the man whose history now lies before us. He is, indeed, far from a monster specimen of immorality, such as is sometimes, though but rarely found. According to the light of these old times, he certainly knows God in some degree; he has some reverence, too, for God, — some fear, even, of displeasing God. At least, he quite declines to go to Balak when the first request was sent, until he has asked counsel at the Lord; and when the Lord decidedly forbade his going, then the messengers return, their mission unfulfilled. 'A promising beginning,' you would say: alas, we soon perceive in Balaam what virtue is in the natural man! Strong selfishness is seen to be the motive principle of even his life, both inwardly and outwardly; a selfishness which showed itself, on one side, in a childish vanity, and on the other, in insatiable avarice. There is, in the whole character of Balaam, even looked at in most favourable moments, an element of insincerity, duplicity, false policy, that calls less for compassion than contempt. Even at the first, when Balak sent the messengers, he tells the truth, indeed, but only half the truth; he says, indeed, that God has quite forbidden him to go, but not that God has utterly forbidden him to curse. Thus he himself holds out encouragement for a second invitation; and when it actually comes, it is accepted with the secret fear that he shall not be able to accomplish everything that is desired, but specially with the earnest wish that he may earn the proffered reward, which glitters now before his eyes. You see he is under the dominion of sin, and at the same time so blinded and hardened, that he remains insensible to the most powerful appeals. Think for a moment of the mysterious meeting that took place on his journey: opinions vary on the point, but this is plain enough, — that the Lord Himself meets him upon the way, to make him feel the terror of His wrath. It speedily appears, that the permission given to gratify his evil wish was not unbounded liberty, but rather was a test, a judgment, and a punishment. He hears himself upbraided by an irrational animal for stubbornness of heart; and when God opens his eyes, he sees the Angel of the Lord with drawn sword in his hand, as if to bar the way against him in his fatal, foolish course; just as upon the narrow mountain-path which he descends, he finds himself impeded in this course, upon the right and left, so that he scarce can turn in any way. Will not Balaam now, think you, alarmed by such disturbing signs, consider for a moment longer, ere he enters on a struggle with the Lord and His own people? Ah, the sleep of sin will not be broken even by a miracle, when once the stubborn will is fixedly directed to its evil end! Balaam's head, indeed, bows down in presence of the angel who appears, but his heart of stone remains unbroken still. His mouth in stammering tones says, 'I have sinned,' and he declares himself quite ready to return; but still his heart's desire is ever to what was forbidden him before. And while the beast that carried him winced under every angry blow, the man himself remains inflexible under the chastisement of God. He is so blind as not even to perceive that the permission given him to go still farther is not any benefit, but rather a judicial sentence passed on him; and that he ever cherishes the secret hope of influencing the Unchangeable, so that He shall concede his heart's wish, — that the people shall be cursed. And finally, although he turns no longer to his sorceries (chap, xxiv. i), this is simply because he sees these are without effect; his heart remains as far as ever from the Lord. If he does not fulfil what Balak wished, it is not that his own desires are contrary, but that he has no power to do anything at all. And to crown all, after he himself has suffered the most shameful defeat, and proclaimed the triumph of Israel, he is so little changed by all that has occurred, that he secretly gives an abominable advice for leading Israel astray, and lives and dies an enemy of God and His people. When, shortly afterwards, you see him lying slain upon the battle-field, do you not think upon the words of truth, 'The wages of sin is death '? Yes; Balaam cries to you, 'Know and see that it is an evil thing and bitter, that thou hast forsaken the Lord thy God, and that my fear is not in thee, saith the Lord God of hosts.'⁹ Oh, how unutterably wretched does sin make her slaves, — body and soul, for time and for eternity! He who permits himself for once to be allured by her seductive tones, soon finds, like Balaam, that it is indeed no feeble influence, but rather a most dreadful potency, which makes a man, first, her close ally, then her instrument, and finally her sacrifice. The world still sets herself to find the weak points in our hearts, as Balak sounded Balaam, and endeavoured to make use of him in carrying his point; and even when there is not wanting much that is both good and praiseworthy, one bosom sin is quite enough, just as in Balaam's case, to ruin us. At first, the conscience warns, as God forbade Balaam to accept of Balak's invitation; but woe unto the man who learns from him the fatal secret how to sear that conscience as with a hot iron! The warning voice within is silent soon, and we become the helpless prey of every one who but attracts us with the wages of unrighteousness. We hear the admonitions given, but we understand them not, — appeals, but we believe them not, — faint thunder-sounds, presaging the approach of threatened storms, but little do we, in our folly, pay regard to these. Say not that it is quite incomprehensible how, after such a terrible experience of the displeasure of a holy God, Balaam could for a moment think of going on. For such is every man who has once set aside the word of God; even though an angel should appear, or one should rise up from the dead, he would refuse to hear what was addressed to him. Sometimes, indeed, the false confession will be uttered, 'I have sinned; 'but true contrition, an immediate turning from the path of error which each one has chosen for himself, would, we need hardly say, require us to forsake the honour, and the gain, and friendship of the world; but it is here especially that Balaam's nature shows itself! Approach, indeed, is made to God by lip, but properly by lip alone. For sake of gain, people would be and would do everything, — would even be religious; but unconditionally to present one's real self upon God's altar, is too hard for flesh and blood. The one bosom sin, be it that of Balaam or any other, speaks louder far than any higher voice; and very gladly would most men make a compromise when a decided choice has to be made. To do the will of God, but yet in such a way as not to spoil one's interest with men like Balak, is the plan pursued by the servant of sin. And even when, as here, the understanding thoroughly perceives the hopelessness of any struggle which man may commence with God, the heart will still refuse to make surrender of itself to God. How very much of the eternal truth we may, just like Balaam, perceive, bear witness to, believe, while, inwardly, we have had no experience of the emancipation by the truth! And what a multitude there is of peaceful dying-hours, which yet are quite as void of real peace and hope as that of this great sorcerer in Midian's camp! It is quite possible to know God's will, and yet not do that will: how frequently do men give ear to messages from heaven, and yet pursue the road to hell! Listen to what Balaam the son of Beor says. 'The heart is deceitful above all things, and desperately wicked! '

Beloved, are you still the slaves of sin, or are you now the freedmen of the Lord?

3.

If you are still, in secret, slaves to sin, well may this give you deep concern. Balaam appears before us, thirdly, as a witness of God's glory. In one of the Psalms, there occurs a passage which is confirmed and explained in the most striking manner by this very history. 'With the pure Thou wilt show Thyself pure; and with the froward Thou wilt show Thyself froward.'¹⁰ In other words, God often puts Himself in the same attitude towards men as that in which men place themselves to Him. If you are true, the true God comes towards you as a friend; if you are false and faithless, He but hides His face from you, even while you seem to seek Him earnestly; and in just judgment He but gives you up to your own folly and unrighteousness. So was it with Balaam here; so was it both before and afterwards with many who, like him, preferred men's honour to the praise of God. When Balaam honestly begins to ask, God simply answers, 'Do not go; and specially, do not curse Israel, for they are blessed.' But when Balaam shows that, notwithstanding this, he burns with an unholy desire to gratify the wish of Balak, God modifies, to some extent, the strong restraint He had imposed upon this wicked man, and says, 'Depart.' Not that the Lord has changed His mind, for Balaam may not go to curse, though this was the sole aim he had in view; he may speak nothing but what God puts on his lips; he certainly can go, but only to find out, in this way, that he has no power against the Lord. God in his anger grants him his request, as when a father lets incorrigible children have their way, though less in favour than in wrath; but when the sorcerer begins to do according to his heart's desire, mark that he can do nothing but what God's hand and His counsel have before determined to be done. He still retains his liberty, responsibility, and guilt; he cannot say that he goes down into perdition without warning, but only that he was unwilling to be saved. God even intervenes by miracle to bring him to regard his sins; the inward monitor no longer speaks, — one of the lower animals assumes its place; Balaam's pride is deeply humbled on discovering that the great gift, on which he plumed himself so much, can be bestowed on even a brute, — nay, more, that this same beast which carries him, for once has seen much more than he. But while the Lord thus shows His mighty power, and His unceasing efforts to prevent the sinner in his downward course, He likewise shows Himself longsuffering! Balaam is not slain by the angel's sword, though he is shown that he has forfeited his life; God lengthens out His time of grace, and still prepares new revelations of His glory, hoping that these may be of more effect than former ones. On those unholy lips He puts the language of true prophecy; and, even before these eyes. He shows His glory as the Covenant-God of Abraham, Isaac, and Jacob. Balaam is not let go till it is shown that he has chosen for himself no blessing, but the curse which he could not bring down on Israel, and that he is determined to remain an enemy of that true God who but employs him as His instrument. But whatever fiendish pleasure this black wretch may now derive, when, through the counsel he had given, the Israelites bring on themselves the curse of God, at least he shall not have the satisfaction of frustrating God's design. God rather shows Himself, all through this wondrous history, the only and the ever Faithful One, — faithful not only in His promises, but in His threatenings, — faithful in all that has been laid down in His counsels of eternity; and what else could these counsels be but the salvation of His chosen Israel? Do not your thoughts anticipate my words in noticing that, in the main, God still pursues the selfsame plan with many here, who love and follow sin, as He did with Balaam? Never did He permit you to remain groping in darkness, when you truly sought to understand His will. The voice of conscience, calls of Providence, and words of Scripture have, by turns, striven, as it were, to call to you more loudly than the others, in God's name, 'This is the way; walk ye in it!' But have you not had quite as little inclination as Balaam to forsake your sinful lusts? And thus the Holy One, to whom you showed so little gratitude, has gradually given you up to the perversity of your own heart. Yet it is not as if God thus gave up all further efforts in the way of warning you: these He continues to put forth far longer than you ever could expect, — yea, longer than you are yourself disposed to grant. No longer are there miracles performed to intimate to the ungodly man that it shall not fare well with him, and that he shall but eat the fruit of what he sowed. But heaven and earth, the dead and those who live, nature and grace, appear as if they now and then combined in earnest supplication to exclaim, 'Stop, sinner, stop! 'Who has not sometime, like Balaam, come face to face with God, upon the path of sin, when He made known His terrors and His threatenings? And what man dares affirm that there has been too little effort made to lead him from the broad way to the narrow path of life? Nay, more; Balaam's brief experience is, in a certain sense, as nothing when compared with that long labour of love which God in Christ has most unweariedly bestowed upon us, that we might be saved. Nay, God has no delight in any sinner's death, but spares when He could smite; nor does He ever suffer us to hold on in the way to death, without affording us a last, loud warning, that not seldom comes on us as if it were an angel's sword piercing our very bones. Blessed, thrice blessed he who, with a more unfeigned humility than that of Balaam, can acknowledge, 'I have sinned,' and who does not grow hard in sin, but lets himself be led. Soon shall he learn, with deep astonishment, that God's good angels round encircle him in all his ways; and that far more is to be gained in serving Him, than the disgraceful pittance offered by the Balak-hand of a vain world. But if, like Balaam, you still kick against the pricks, the time is drawing nigh when you, like him, shall be cast from the presence of the God of everlasting righteousness, and given over to that death which you so obstinately choose before the life now offered you. Yet think not, O vain man, that thou shalt have more success than Balaam in attempting to frustrate God's purpose, and make evil triumph over good. This is the curse of every evil deed, — and Balaam's history confirms the truth, — that it must ever be productive of fresh ills; and no less is it true, that wicked men have no power to prevent the God of boundless goodness in the execution of His plan; and either now or afterwards, it will appear that there has been but one link wanting in the chain of plans sketched out by Him whom we opposed. God's word and truth are glorified in the destruction of the impenitent, as well as in the saving of the penitent. And like this history, the gospel, men's experience, and our own life, all represent Him as longsuffering, even to the greatest sinners, but inexorably rigorous, and strictly faithful to His word! But is it possible for any sinner to grow hardened towards such a God, and yet have lasting peace ^ Hear what Balaam the son of Beor saith: 'God is not a man that He should lie, neither the son of man that He should repent: hath He said, and shall He not do it? or hath He spoken, and shall He not make it good?'¹¹

Beloved, is this God even now your rock, your portion for eternity?

4.

A most important question, and well calculated to rouse any one to earnest thoughtfulness! We scarce need say that it depends on this alone whether we also may apply to our own case the comfort brought from God, through Balaam, to the true servants of the Lord. The fourth point here presented to our minds is, the happiness of the redeemed. The Israelites are set before you here as the redeemed of God, threatened, although they did not know it, with the danger of a prophet's curse. Imagine what a sight that camp must have presented at this juncture in the nation's history! There Hes the chosen nation, at the foot of Pisgah and of Peor, like a vast flock covering a wide extent of wilderness, but ever under the Good Shepherd's care. The camp forms an immense square; each corner is occupied by three tribes, every one of which may be distinguished by the banner flying over it, though, chief among the whole, the lion of the tribe of Judah meets the eye. In midst of all there stands the Tabernacle of witness, and over it the cloudy pillar rests in stately majesty: thousands rejoice in hope that soon their feet shall tread the Promised Land. Who are they standing on yon lonely rock, with evil eye, and looking down upon that host, like some fierce birds of prey viewing their victims in unconscious sleep? 'Tis Balak, who expects far more from cursing than from mighty hosts; it is Balaam, who, for the sake of gold, is ready to do anything, even what may bring destruction upon Israel. The children of Moab and Midian be upon you, Israel! — but nay, He that keeps Israel neither slumbers nor sleeps. Already there ascends the flame of sacrifice, and, near at hand, the prophet who was brought to curse beseeches God to hear his prayer; his mouth he opens to give utterance to what would quite please Balak, — but, O son of Beor, what is this? The stream of prophecy flows forth, indeed, but all that he can utter is pure blessing for this Israel. In spite of his own wish, in the most glorious words of prophecy he celebrates the fame, the origin, the multitude, the blessedness of Israel. Now he exclaims (chap, xxiii. 8, 9): 'How shall I curse, whom God hath not cursed? or how shall I defy, whom the Lord hath not defied? Who can count the dust of Jacob, and the number of the fourth part of Israel? 'And then (ver. 20): 'Behold, I have received commandment to bless; and He hath blessed, and I cannot reverse it. He hath not beheld iniquity in Jacob, neither hath He seen perverseness in Israel; the Lord his God is with him, and the shout of a king is among them.' And finally (chap. xxiv. 5): 'How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! '— But why should we deprive you of the pleasure to be gained in reading this yourself? Take up his God-given words before you, like so many diamonds of brightest lustre joined together in a string, and mark how he — not willingly, but just because he must — pronounces blessing after blessing upon Israel; say, too, whether his prophecy has not been gloriously fulfilled? Well might a better prophet than Balaam declare of God's own Israel, 'No weapon that is formed against thee shall prosper.'¹² And again, another prophet says: 'I will be as the dew unto Israel; he shall grow as the lily, and cast forth his roots as Lebanon.'¹³ If the son of Beor could rise from the grave, do you not think that he would be beyond measure astonished at finding this same posterity of Abraham still scattered through the world, more numerous now than in his days, in spite of centuries of persecutions quite unparalleled, and with regard to whom a monarch of last century,¹⁴ even though an unbeliever, was constrained to say, 'History has taught me that this nation can never be oppressed, without the oppression returning sooner or later on the oppressor.' Yea, 'Happy art thou, O Israel: who is like unto thee, O people saved by the Lord?'¹⁵ But do not these words apply also to you and me, if we by faith belong to God's peculiar people? Surely this is self-evident: what Balaam says of Israel applies most fully to the company of the redeemed, whom God's own Son has purchased for Himself by His own blood. If you have let this Lord conduct you from the deep, hard slavery of sin, you are entitled to receive more benefits than even Balaam praised; you have a right to God's spiritual and eternal blessings in the Son of His love. The people of the Lord still dwell, like Israel, in a certain sense, alone, though scattered everywhere throughout the world; nor do they mingle with a single family besides. But still the words hold true regarding them (Num. xxiv. 6), 'As the valleys are they spread forth, as gardens by the river's side.' Yea, verily; life, joy, and fruitfulness become the share of all who are in truth the children of the Lord; and as the cedar, mentioned also by Balaam, still flourishes even in the driest season, while its wood is not exposed to ravages from the devouring worm, so does the Christian carry in himself the principle of a far higher, an undying life. No marvel, for he is accepted as God's son and heir; and now it may be said of him too, as of Israel, that God 'does not regard his sins.' Ye friends of God, say whether there is not with you, too, 'heard the shout of your king,' as soon as the sweet gospel sound brings God's consoling words; say, too, if, though but weak yourselves, you cannot frequently exult in God's great might, 'as a unicorn, as a young lion.' And ye, the world of unbelief, say not, for your own sakes, how frequently you have unwittingly betrayed yourself, like Balaam, when you sighed and wished you were as happy as the Lord's redeemed! Who shall count the multitudes, more numerous than Israel, that, scattered everywhere throughout the world, stand up to testify that verily there is prosperity within the dwellings of the righteous? And who shall tell in what a multiplicity of ways Israel's experience has shown that God has not allowed our enemies to curse, — or if they did, the curse became a blessing from the Lord? This is assuredly one of the most astonishing and yet most gladdening experiences of every spiritual life, — that God continually makes even an evil purpose, formed against us by our fellow-men, work for our good. David may count, among the men who did him good, not merely such as kind Barzillai, but also Shimei with all the curses he pronounced; and many servants of the Lord have greater cause to thank their enemies for their reproach, than friends who gave them flattery. And when our spiritual enemies make us give heed to some weak point in our defence; when they inflict, again, upon the soul, a wound whose pain makes us more loose to earth and ripens us for heaven; and when, once more, by their own wickedness, they bring us to self-knowledge, to humility, to greater watchfulness, — what else are they than Balaams, come to curse, but through whom God designs to bless? It would be endless work did we but seek to show you even the leading instances in which the evil plans of enemies and their attacks have been transformed to blessings for the Church by her great Lord. And something we may leave for your own thoughts; but we must specially entreat you to fill up, as much as possible, what has been said by instances connected with your own experience. Well may we now leave you yourselves to say, whether you know of any happiness to be compared with that of the true Israel, to which each follower of Christ belongs; well may we ask, too, if you are astonished that a subject of God's kingdom will not sell his rights for even a hundred royal crowns. Give ear! Balaam the son of Beor speaks: 'Blessed is the nation whose God is the Lord, and the people whom He hath chosen for His own inheritance!'¹⁶

Beloved, do you envy or commiserate the man who is a subject of this King?

5.

But Balaam has not yet directed his last words to us. Four times has he addressed himself to Balak, but the fifth time to a gathering of Christians. How could we turn away from him, without at least attending to his words about the glory of the latter days? It is another glance he gives us at the close of history. In mute astonishment, Balak must listen while the mercenary prophet first extols the brilliant past of Israel, and then their present blessed state: is there no single word, not even a syllable of imprecation to be heard? At last, when all advice has no effect, when Balak's patience finds its end, he sends the sorcerer away — of course with empty hands. But 'Come now,' says Balaam, still plainly guided by a power which he feels irresistible (chap. xxiv. 14), 'and I will advertise thee what this people shall do to thy people in the latter days.' And now an unseen hand lifts up the curtain of the distant future for that bloated countenance. 'I shall see Him,' — he exclaims (ver. 17), as if with outstretched finger, and with head bent forward to behold, — 'I shall see Him, but not now; I shall behold Him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall arise out of Israel, and shall smite the corners of Moab, and '(as we must render it) 'destroy all the children of tumult! 'I shall say nothing of what he has further uttered with regard to the Amalekites and the Assyrians, the Kenites and the Kittites; and of what, in the opinion of the chief expositors, concerns the history of ages then remote. With you, I look upon the charming lustre which he sees thrown round the house of Israel; and I but ask, — Does that to which the Spirit of prophecy now specially directs your thoughts appear to be an enigma? The Star and Sceptre, as you know, are, in symbolic Scripture language, signs of royalty; and this prediction has been strikingly fulfilled by the Davidic monarchy; for then, more than at any other time, the power of Moab was restrained. But should we rest content with viewing this, and not rise higher to that one and only King, through whom the royal crown of David has obtained the lustre of eternity? We do not here decide whether and in how far Balaam, in his ecstatic state, foresaw the advent of that Great Deliverer Himself. But does it not deserve remark, that when the wise men from the East came to Jerusalem, it was a star that guided them to Christ, then newly born; that, in the second century, a false Messiah took the name 'Bar-Cochba,' i.e. Son of the Star; that most renowned expositors, Jewish as well as Christian, have both found, in these words, more or less direct reference to Him who calls Himself 'the root and the offspring of David, the bright and morning star'?¹⁷ Nay, verily, son of Beor, thou art by no means least among the heralds of the New Economy who lived while yet the Old prevailed! Thou, too, hast, in thy way, borne witness to this King of Heaven, who, raised to sit at God's right hand, extends the sceptre of His power over the world, and will not rest till He has utterly deprived 'the sons of tumult 'of the weapons which they bear. But how, then, shall our lips declare, in measure adequate, the glory of a King concerning whom even this unholy mouth speaks with such evident regard, although his thoughts are both obscure and intricate? Balaam's prophecy becomes an intimation of Christ's advent to this earth,¹⁸ and the annunciation rises to the joyful strains, 'Rejoice greatly, O daughter of Zion; for behold, thy King cometh unto thee! 'Blessed are we, who see the day of great deliverance, long looked for by the prophets and the kings of old; and who have much more cause than they for boasting of the spiritual influences of the mercy of our God, with which 'the day-spring from on high hath visited us! 'We do bless Him who came to show Himself to those who 'sat in darkness and in the shadow of death, to guide our feet into the way of peace.'¹⁹ No princely sceptre ever has been stretched out half so tenderly as this great sceptre out of Israel. No star in morning or in evening sky has ever beamed so softly upon men as does the Star that rose out of Jacob. To him who wanders in the darkest night, that Star fails not to show the safest path; even towards weeping eyes, it shines with comforting and friendly light; over the dust of our departed ones, it still sheds its own unclouded brilliancy. What a Balaam then scarce saw from afar, is now beheld by millions in the clearest light; and with the tones of praise and joyfulness, 'God's kingdom comes,' there is combined the prayer of hope, 'Come quickly. Lord.' But these prophetic words as yet are but in part fulfilled, and multitudes of wandering stars distract the eyes from God's fair heavenly light. For, are there not full many eyes that never yet have looked upon this Star of Jacob? are there not many children of sedition, who refuse to kneel before the Sceptre out of Israel? This age, indeed, in which we live, is bringing the fulfilment of these prophecies; but this, too, is the later advent-time, — the time of preparation for the Lord's return. That dark presentiment of ruin close at hand, which then stirred Midian and Moab to spasmodic efforts against Israel, is rising by degrees again within the world still out of Christ; and on the mountain-tops of faith, all Christians may once more behold the vision of this seer with its enigmas. Yes; 'I behold Him, — but not now; I see Him, — but not nigh; a Star, arising out of Jacob, shall in brightness far surpass all other princely stars; and the Sceptre out of Israel shall compel all the rebellious ones to yield! 'Give ear and hear! Balaam the son of Beor speaks: 'Behold, He cometh quickly, and His reward is with Him, to give to every man according as his work shall be!'²⁰

Beloved, shall that day be for you a day of glory, or a day of fear?

The mercenary prophet has reminded us of many precious truths; but all the questions that have been suggested by what we have been considering may be reduced to this one, — What have you to say about yourself? Nay, do not be so proud as to refuse comparison with Beor's son. It is remarkable, how even in the New Testament, believers have been warned against the ways and doctrines of Balaam; and he who is acquainted with the little world within himself, knows that, though names are changed, there is no change of principles. Again, Balaam seems to me to be the type of those who speak the truth, yet are not of the truth, — who know about the Lord, yet do not know Him in the proper sense, — in whom most brilliant talents are combined with glaring sins, — whose understanding was enlightened at the first, but who remain still unrenewed in heart. And does not every Balak on this earth find his Balaam? does not his great ambition, too, and thirst for gold, hold an important place within your social and domestic life, — yes, and your hidden life with God? Nay, are not many who profess their faith in Christ still far behind the man who showed himself, at least at first, disposed to understand and to obey the will of God? Do not the flesh and the spirit stand as irreconcilably opposed, each to the other, even in the Christian, as Balak did to Israel? and is there not a multitude of features still remaining on the face of the new man, which involuntarily remind us of the old Balaam? Whoever you may be, do not descend from yonder height, ere you have solemnly considered with yourself how near God's kingdom we may seem to be, and yet be truly far away; how much we may do for the Lord, and yet not serve Him in sincerity; and specially, how great a power of grace is needed to regenerate our hearts, with their deceitfulness and their unfaithfulness! Awake, ye sleepers! And ye who are now awake, pray that ye may be taught to know yourselves, not merely superficially, but in the full light of God's holiness. And follow Balaam in this one respect at least, — that his desire and prayer may be truly yours: 'Let me die the death of the righteous, and let my last end be like his! '

Does your heart also say 'Amen 'to such a prayer as this? Well shall it be for you when He, who desireth truth in the inward parts, hears it arise within your soul. But let not any one forget these things: that we may die with righteous men, we must have lived as righteous men; that we may live as righteous ones, we must have first approached the Lord with the unfeigned confession of unrighteousness and guilt. Oh, come, come all to Him, who willingly took on Himself the greatest curse, that He might bring His blessing upon you; and let His Spirit henceforth lead you on the path of truth and righteousness! Why should you listen to the world, which vainly promises to honour you, but shows that it will rather send disgrace? Give ear! Balaam the son of Beor speaks: — But no! His must not be the last words we shall hear to-day. Thus saith the First and the Last, the faithful and true Witness: 'Be thou faithful unto death, and I will give thee a crown of life. He that overcometh shall not be hurt of the second death! '

Amen.

1) 1 Cor. xiii. 9.

2) Matt, xvii, 5.

3) 2 Pet. ii. 16.

4) Num. xxiii. 23.

5) Num. xxiv. 11.

6) Num. xxii. 18.

7) 1 John ii. 16.

8) John viii. 34.

9) Jer. ii. 19.

10) Ps. xviii. 26.

11) Num. xxiii. 19.

12) Isa. liv. 17.

13) Hos. xiv. 6.

14) Frederick the Great.

15) Deut. xxxiii. 29.

16) Ps. xxxiii. 12.

17) Rev. xxii. 16.

18) This sermon was preached Dec. 12, 1858.

19) Luke i. 79.

20) Rev. xxii. 12.