Bible Commentaries
Numbers 23

Verses 7-10

DISCOURSE: 172
BALAAM’S FIRST ATTEMPT TO CURSE ISRAEL

Numbers 23:7-10. And he took up his parable, and said, Balak, the king of Moab, hath brought me from Aram, out of the mountains of the East, saying, Come, curse me Jacob; and come, defy Israel. How shall I curse whom God hath not cursed? or how shall I defy whom the Lord hath not defied? For from the top of the rocks I see him, and from the hills I behold him: lo, the people shall dwell alone, and shall not be reckoned among the nations. Who can count the dust of Jacob, and the number of the fourth part of Israel? Let me die the death of the righteous; and let my last end be like his!

IT is scarcely to be conceived to what a degree superstition will blind the eyes of men. There is nothing so absurd or incredible, which a person under the influence of it is not ready to believe. Who would imagine that persons could be brought to believe the infallibility of the Pope, and the power of the Popish priests to forgive sin? Who would suppose that any person could be brought to believe, that a priest is able to convert bread and wine into the body and soul, yea, and into the Godhead also, of Christ; and that every individual who partakes of that bread and wine, eats and drinks the whole body, the whole soul, and the whole Godhead of Christ? Yet these things are credited by millions of persons, as firmly as they believe that there is a God.
Were it not that we have such evidence of the power of superstition in later ages, we should scarcely conceive, that any Being endowed with reason would act like Balak, when he sent for Balaam to curse Israel. How could he entertain such a foolish thought, as that Balaam should be able to inflict a curse upon the whole Israelitish nation, so as to ensure the conquest of them to the king of Moab? Yet this superstition obtained, not only there, and at that time, but fifteen hundred years afterwards at Rome also, where there was an officer expressly appointed to imprecate curses on their enemies.
How little it was in the power of Balaam to effect, we see in every renewed attempt that he made. So far from being able to inflict a curse on Israel, he was not able even to denounce one: for God overruled and constrained him to bless the people whom he desired to curse.

Having offered seven bullocks and seven rams on as many altars, he came to Balak, who was anxiously expecting the accomplishment of his wishes. But, behold, the man on whose power he relied to curse Israel, was constrained explicitly to declare,

I.

Their security—

Balaam acknowledges that it was not in his power to curse them: and declares that, instead of being vanquished by Balak, they should prevail against every enemy, and be a peculiar people to the end of time.

This has ever since been verified in relation to those who are Israelites after the flesh—

[That nation did prevail over their enemies; did get possession of Canaan; did maintain it against all their enemies, till, for their iniquities, God sent them into captivity in Babylon. Yet even there did they retain their peculiarities: yea, even at this day, though dispersed through every country under heaven, they are as much a peculiar people as ever. Other nations, when vanquished and dispersed, have become incorporated with their victors, and been assimilated to the people amongst whom they have dwelt: but the Jews in every country are still a distinct people: and are living witnesses of the truth of this prophecy.]
It is no less verified in relation to the spiritual Israel—

[Every blessing promised to Abraham and his natural seed was, in a spiritual sense, made also to his spiritual seed. The Gospel itself, with all the blessings of salvation, was contained in that promise, “In thy seed shall all nations be “blessed [Note: Galatians 3:8.].” It is evident, moreover, that Balaam himself was instructed of God to prophesy of persons under the gospel dispensation, even of those who should be the subjects of the Lord Jesus Christ [Note: Numbers 24:17-19.]. Now they are indeed a peculiar people [Note: Exodus 19:5-6; 1 Peter 2:9.]:” they “dwell alone:” “though in the world, they are not of the world, even as Christ himself was not of the world [Note: John 17:14; John 17:16.]:” they “are not conformed to it;” “they come out from it and are separate;” they can “have no more communion with it, than light can have with darkness, or Christ with Belial.” They dwell in the midst of enemies, amongst whom they are “men wondered at.” Wherever they are, they are, and ever have been, in a greater or less degree, objects of hatred and persecution. Every possible method has been used to extirpate them; but no enemy has ever been able to prevail against them. They are still, and ever shall be, monuments of God’s power, and objects of his love.]

II.

Their increase—

The Israelites, as a nation, became very numerous—
[At the time that Balaam saw them, they probably amounted to two millions: but after their settlement in Canaan they multiplied exceedingly, so as to fulfil the promise made to Abraham [Note: Genesis 28:14.], and to justify the declaration in the text.]

But the true Israel shall indeed he “as the dust of the earth”—

[In the first ages of Christianity they were spread over the whole Roman empire: and though we acknowledge that hitherto they have not been numerous, when compared with their enemies, yet we are assured, that they shall in due time cover the earth as the waters cover the sea, and for the space of a thousand years fill the whole earth. And, if we consider how they will multiply when wars shall cease, when the diseases arising from men’s folly and wickedness shall be removed, and “the man dying at an hundred years old shall be considered but a child” brought to an untimely end [Note: Isaiah 65:20.]; we may well imagine, that their numbers shall far exceed that of all who have perished in their sins. We are sure at all events, that, in the last day, they shall be “a multitude, which no man can number, out of every nation, and kindred, and people, and tongue;” and that they shall join together in everlasting hallelujahs, “saying, Salvation to our God which sitteth upon the throne, and unto the Lamb [Note: Revelation 7:10.]!” O blessed period! May “God hasten it, in His time!”]

III.

Their happiness—

Balaam proclaims them happy also in their eternal state—
[Here he must refer to those who were the true Israelites; since an ungodly Jew can no more be saved, than an ungodly heathen. And it is worthy of notice, how strongly he asserts the happiness of the godly in a future world. He looked forward to their future state: he saw them distinguished from the ungodly; he saw, that, however they might be involved in the calamities of the wicked here, they would be translated by death to a state of endless felicity: hence he envied them, and desired to have “his last end like theirs.”]

And truly in this view they are objects of envy to the whole world—
[The wish that Balaam expressed is the wish of every man, even of the most abandoned. There is no one living under the light of the Gospel, but feels an inward persuasion that God will put a difference between the righteous and the wicked. However much he may hate the persons of the godly, he envies their state; and has at some time the thought arising in his mind, ‘If I were now to die, I should be glad to be found in your state.’ And well may this be the case, seeing that God has prepared for them “such good things as pass man’s understanding” — — —Were it not for their future prospects, they would be rather in a pitiable condition, especially in seasons of bitter persecution [Note: 1 Corinthians 15:19. ἐλεεινότεροι.]: but, with such hopes before them, they can be in no condition whatever, wherein they are not greatly to be envied — — —]

To improve this subject, we shall add a word,
1.

Of warning—

[Balaam by all his efforts could not prevail on God to reverse his word respecting Israel: on the contrary, the word which he delivered by God’s command has been fulfilled to them in all ages. And shall not what God hath spoken both here and elsewhere, respecting the end of the righteous and the wicked, be fulfilled? Shall any man die the death of the righteous, if he will not live his life; or shall he attain his end without walking in his way? If God has declared that he will “put a difference between those who serve him, and those who serve him not,” who shall prevail upon him to change his mind? or “who shall harden himself against him, and prosper?” O, think of this, beloved, and buoy not up yourselves with unfounded expectations: for “God is not a man that he should lie, or the son of man that he should repent.”]

2.

Of consolation—

[Little did Israel know what plots were formed against them: but God knew, and counteracted them all. Thus it is with God’s Israel now. Both men and devils are confederate against them: Satan especially, “like a roaring lion, goeth about seeking, if possible, to devour them:” but God overrules all their devices for good, and gives us a blessing where they would have sent a curse. He has promised, that “no weapon that is formed against us shall prosper:” and he will fulfil it even to the end: he will “keep us by his own power through faith unto everlasting salvation.” Let us then not say, A confederacy, a confederacy; but let us “sanctify the Lord God in our hearts, and make him our fear, and him our dread.” He will be “a wall of fire round about us, and the glory in the midst of us:” he will keep us even as the apple of his eye: nor “shall any one who trusts in him, ever be ashamed or confounded world without end.” As Balaam could not prevail against Israel of old, so “not all the gates of hell shall prevail against us.” Only put your trust in God, and you may, in the language of the Apostle, defy the whole universe to “separate you from the love of God [Note: Romans 8:35-39.].”]

Verses 18-23

DISCOURSE: 173
BALAAM’S SECOND ATTEMPT TO CURSE ISRAEL

Numbers 23:18-23. And he took up his parable, and said, Rise up, Balak, and hear; hearken unto me, thou son of Zippor: 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? 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. God brought them out of Egypt: he hath as it were the strength of an unicorn. Surely there is no enchantment against Jacob, neither is there any divination against Israel: according to this time it shall be said of Jacob and of Israel, What hath God wrought?

THE distinct answers which God gave to Balaam are surely deserving of distinct consideration. The general scope of them indeed is the same; namely, that Israel should be blessed: but the terms in which that declaration was made, are diversified, and contain in them a great variety of important matter. We are astonished indeed that God would condescend to notice Balaam a second time, more especially as he had the impiety to approach him with divinations and enchantments [Note: Numbers 24:1.]. But, for the sake of his Church and people, the Lord himself met Balaam again, and constrained him, in his reply to Balak, to declare,

I.

The immutability of God—

Balaam had endeavoured to turn God from his purpose; and perhaps, from having, as he conceived, prevailed upon him to reverse his word before, he hoped to succeed in like manner again. But he was compelled to confess to Balak the inefficacy of his attempts to change the mind of God—

[Balak had supposed Balaam to be capable of effecting great things; and had imputed his former answer to a want of inclination, rather than of power, to comply with his wishes. But Balaam here distinctly confesses, that it was not in his power to “reverse,” or alter, what God had spoken: and that, consequently, it was in vain to make any renewed attempts.
Man, from a variety of causes, might be led to change his mind: he might gain a further insight into a matter than he had possessed before; or he might be biased by some intervening interests; or he might find himself incapable of executing his projects for want of power: but no such occasions of change can exist in God: “He is not a man that he should lie;” there is in him “no variableness, neither shadow of turning:” “He cannot lie:” “it is impossible that he should [Note: Titus 1:2; Hebrews 6:18.]:” he is as unchangeable in his purposes, as he is in his perfections: “He is of one mind; and who can turn him?” So self-evident was this truth, that Balaam appealed even to the conscience of Balak himself respecting it: “Hath he said, and shall he not do it?”

This view of the Deity was a sufficient answer to Balak: it was a pledge to him, that the promises originally made to Abraham should be fulfilled to his descendants. And it is an answer too to all the unbelieving fears which occasionally arise in our minds. “God’s gifts and callings are without repentance [Note: Romans 11:29.].” “He will not forsake his people, because it hath pleased him to make them his people [Note: 1 Samuel 12:22.]:” and it is owing solely to the unchangeableness of his mercies, that any one of his people escapes destruction: “He changeth not; and therefore the sons of Jacob are not consumed [Note: Malachi 3:6.].”]

The immutability of God being established, Balaam proceeded to recite,

II.

The kindness he (God) had already shewn to his people—

This was such as gave Balak but little hope of ever succeeding against them—
[God had forgiven their sins, so that nothing which they had done amiss should ever provoke him to destroy them. Doubtless there was in them much “iniquity,” and much “perverseness;” but they had not renounced their allegiance to him or their affiance in him; and therefore he would not give them up to their enemies. He had “cast all their sins behind his back into the depths of the sea,” and he viewed them only with an eye of love and mercy. He considered them still as his peculiar people: and he dwelt in the midst of them as their God. Moreover, such manifestations did he afford them of his love and favour, that they could not but rejoice in their security, and triumph in him, with shouts and acclamations, as their Almighty Protector.]

It shews us also what God does for his people at this time—
[The best of his people are but imperfect creatures: “in many things we all offend.” But, if we be truly his, “he does not behold iniquity or perverseness in us.” We are not by this to understand, that sin, if committed by the Lord’s people, is not sinful; or that it is not most hateful in his eyes: but we are to understand that he is “not extreme to mark what we do amiss;” that, on the contrary, he views us as “perfect in Christ Jesus,” by whom we are “presented faultless before him,” and through whose blood and righteousness we are made “without spot or wrinkle or any such thing, yea holy, and without blemish [Note: Ephesians 5:27; Jude, ver. 24.].”

Regarding us thus as objects of his favour, he delights to dwell amongst us, to abide with us, to manifest himself to us, and to “fill us with joy and peace in believing;” so that he enables us to say with the Apostle, “Thanks be to God, who always causeth us to triumph in Christ Jesus!” Truly, “the children of Zion are made joyful in their King,” yea, they “ever shout for joy, because he defendeth them:” “they sing unto him for the excellent things which he hath done; they cry out and shout, because great is the Holy One of Israel in the midst of them [Note: Psa 126:1-2 and Isaiah 12:5-6.].”]

From the mention of what God hath done for his people, Balaam went on to declare,

III.

The kindness he has yet in reserve for them—

The time was soon to come when all the surrounding nations should be astonished at it—
[God had already “brought them out of Egypt, and given them, as it were, the strength of an unicorn.” He had suffered no machinations of men or devils to prevail against them. He had fulfilled all his promises to them hitherto; and the time was now nearly arrived, when he would accomplish them in their full extent. However formidable the opposition to them might be, “they should rise up like a lion to his prey, which lies not down till he has drunk the blood of the slain.” In a word, such should be his marvellous interpositions in their favour, that all who beheld them should exclaim, “What hath God wrought!”]
But it was a mere shadow of the kindness he has laid up for us—
[It is not from an Egyptian tyrant that we are delivered, but from sin and Satan, death and hell. Nor are we endued with strength against an earthly enemy, but against all the powers of darkness; insomuch that “Satan himself shall be bruised under our feet shortly.” Not only shall “the gates of hell never prevail against his Church” at large, but not against even the weakest of his people: both Christ and his Father are pledged, that “however weak the believer may be, none shall ever be able to pluck him out of their hands [Note: John 10:28-29.].” The least of the flock have no more cause to fear than the greatest; for “it is the Father’s good pleasure to give, to the one as well as to the other, the possession of his kingdom [Note: Luke 12:32.].” The weakest shall be “strong in the Lord,” yea, strong as a lion: he shall be “able to do all things” that are conducive to his welfare; and shall be “more than conqueror through Him that loved him.” O what “a wonder is he unto many,” even at this time! and what a wonder will he be, both to himself and others, in the eternal world! When the whole Israel of God shall be in possession of the heavenly land, how will each say, on a review of his own mercies in particular, as well as those vouchsafed to the whole collective body, “What hath God wrought!” Truly, they will all be lost in wonder, love, and praise.]

Let none dismiss this subject from their minds without reflecting,
1.

How great are their obligations to God!

[Here, as in a glass, we may see them very distinctly: and we read this history to little purpose, if we see not in it transactions of the present day. To recapitulate the mercies of God towards us, or to point out their correspondence with those that were vouchsafed to Israel, is needless. The slight mention we have already made of them is sufficient. But it is of importance to ask, What effect have they produced upon our minds? Have we not again and again been constrained to say, “What hath God wrought!” “What manner of love is this wherewith the Father hath loved us!” Be assured, that the man who is not frequently (I might almost say, habitually,) impressed with this thought, knows nothing of God, nor has he any part or lot in the gospel salvation — — —]

2.

How strenuous should be their exertions to walk worthy of them!

[It is thought by some, that views of God’s sovereign grace and unchanging love will lead men to carelessness and presumption. It behoves us all to shew, that there is no foundation for this calumny; and that the stupendous love of Christ will rather constrain us to obedience. Let us remember, that, if the promises of God are sure, so also are the threatenings: and that we can no more reverse these, than Satan can reverse the others, if we be found in a state against which God has threatened his displeasure.
How painful is the thought, that, notwithstanding all the warnings which God has given them, many will yet perish in their sins! Methinks, if God’s mercy will excite wonder among those that are saved, so will sin excite wonder among them that perish. With what force will that reflection strike us in the day of judgment, “What hath SIN wrought!” O think upon it now: and let us not only flee from it, but endeavour so to “walk, that God in all things may be glorified through Christ Jesus!”]

Verse 19

DISCOURSE: 174
GOD WILL FULFIL HIS WORD

Numbers 23:19. God is not a man, that he should lie.

THERE is scarcely any thing that more strongly manifests the depravity of our nature, than that propensity to lying which we perceive in children, as soon as they begin to speak [Note: Psalms 58:3.]. Even when men are grown to the full exercise of their reason, they too often deviate from truth, sometimes through forgetfulness, sometimes from a change of sentiment or inclination, and sometimes from an inability to perform their word. Hence it is characteristic of man to lie: and we are all so sensible of this, that in matters of great importance we require of men an oath to confirm their word, and enter into written covenants with them, which we take care to have properly attested [Note: Hebrews 6:16; Galatians 3:15.].

Now we are apt to “think that God is even such an one as ourselves:” and that he also may be prevailed upon to “alter the word that is gone out of his lips.” Balak evidently entertained this idea of him; and laboured by many repeated sacrifices to divert him from his purpose. But Balaam was inspired to declare the vanity of such an hope, and to assert in a most humiliating comparison the unchangeableness of Jehovah.
To unfold the full meaning of his words, we observe,

I.

Some men think that God will lie—

God has told us with strong and repeated asseverations, that “we must be born again [Note: John 3:3. See the full import of this in Discourse on that text.]” — — — But this is totally disbelieved by,

1.

The profane—

[They persuade themselves, that such strictness in religion as is implied in the new birth, is not necessary; and that they shall go to heaven in their own way — — —]

2.

The self-righteous—

[These consider regeneration as a dream of weak enthusiasts; and are satisfied with “the form of godliness without” ever experiencing “the power of it” — — —]

3.

The hypocritical professors of religion—

[These, having changed their creed together with their outward conduct, fancy themselves Christians, notwithstanding their faith neither “overcomes the world,” nor “works by love,” nor “purifies their hearts”— — —
That all these persons think God will lie, is evident beyond a doubt: for if they really believed that “old things must pass away, and all things become new [Note: 2 Corinthians 5:17.],” before they can enter into the kingdom of heaven, they would feel concerned to know whether any such change had taken place in them; nor would they ever be satisfied till they had a scriptural evidence that they were indeed “new creatures in Christ Jesus.” But as this is in no respect the case with them, it is manifest that they “do not believe the record of God,” and consequently, however harsh the expression may seem, “they make God a liar [Note: 1 John 5:10.].”]

While some do not hesitate to entertain these dishonourable thoughts of God,

II.

Others fear he may lie—

This is common with persons,

1.

Under conviction of sin—

[When men are deeply convinced of sin, they find it exceeding difficult to rest simply on the promises of the Gospel. God promises to cast out none who come to him by Christ Jesus; to wash them from sins of deepest dye; and to bestow on them all the blessings of salvation freely “without money and without price [Note: John 6:37; Isaiah 1:18; Isaiah 55:1.].” Now this appears too good to be true: they cannot conceive how God should “justify the ungodly [Note: Romans 4:5.],” and therefore they seek to become godly first, in order that they may be justified: and if they cannot bring some price in their hands, they keep back, and give themselves over to desponding tears — — —]

2.

Under temptation or desertion—

[God has declared that “he will not suffer his people to be tempted above what they are able to bear [Note: 1 Corinthians 10:13.].” But when they come into temptation, they are apt to say, as David, “I shall one day perish by the hands of Saul [Note: 1 Samuel 27:1.].” They see no way for their escape; and therefore they fear that the very next wave will overwhelm them utterly — — —

If God at these seasons hide his face from them, they conclude “there is no hope;” they think “his mercy clean gone for ever, and his loving-kindness come utterly to an end for evermore [Note: Psalms 77:7-9.],” notwithstanding God has so frequently and so expressly declared, that he will never leave them nor forsake them [Note: Hebrews 13:5.] — — —

Now these persons do not, like the ungodly, deliberately think that God will lie; but they have many misgiving fears lest he should: and that they do so is obvious; for, if they did not, they would take God at his word, and “stay themselves on him when they are in darkness, and have no light [Note: Isaiah 50:10.].”]

Thus generally is the veracity of him who is truth itself, either questioned or denied:

III.

But God neither will nor can lie—

It is humiliating beyond expression that ministers should be forced to vindicate the veracity of God. But as he himself has seen fit to do so in the sacred oracles, and as the unbelief of men is so inveterate, we submit to the necessity, and proceed to shew that,

1.

He will not lie—

[First, let us hear the testimonies of those who have tried him. Had ever any one more opportunities of proving his fidelity than Moses, Joshua, and Samuel? Yet they all attest in the most solemn manner that he neither had deceived them in any thing, nor ever would [Note: Deuteronomy 32:4; Joshua 23:14; 1 Samuel 15:29.]— — —

Next, let us attend to God’s own assertions and appeals [Note: Isaiah 5:4; Isaiah 49:19.] — — — Would he ever venture to speak thus strongly on his own behalf, if his creatures could make good their accusations against him?

Lastly, let us look to matter of fact. He threatened to punish the angels if they should prove disobedient: he denounced a curse on Adam if he should eat of the forbidden tree: he threatened to destroy the whole world with a deluge; and to overwhelm Sodom and Gomorrha with fire and brimstone; and to scatter his once chosen people over the face of the whole earth. See now whether he has forborne to execute any of these threatenings. He also promised to send his only dear Son to die for sinners; and to make him great among the Gentiles, while his own nation should almost universally reject him. Have either of these promises been forgotten? Or, if such promises, and such threatenings have received their accomplishment, is there any reason to doubt respecting any other that are yet unfulfilled? Are not his past actions so many types and pledges of what he will hereafter perform [Note: 2 Peter 2:4-9; Jude, ver. 7. Πρόκεινται.]?]

2.

He cannot lie—

[Truth is as essential to the divine nature as goodness, wisdom, power, or any other attribute; so that he can as easily cease to be good, or wise, or powerful, as he can suffer “one jot or tittle of his word to fail.” If for one moment he could divest himself of truth, he would cease to be deserving of all confidence or affection. Let it only be said of any man, “He is great, and wise, and generous, but no dependence can be placed on his word,” would he not on the whole be deemed a contemptible character? How then would Jehovah be degraded, if any such infirmity could be laid to his charge?

It should seem that St. Paul was peculiarly solicitous to guard us against entertaining the smallest possible doubt of the divine veracity; for he abounds in expressions declarative of this perfection. “God,” says he, “cannot lie [Note: Titus 1:2.];” and again, “he cannot deny himself [Note: 2 Timothy 2:13.];” and again in still stronger terms, “It is impossible for God to lie [Note: Hebrews 6:18.].” Nor let it be thought that this detracts from God’s power: for to be able to lie, would be a weakness rather than a perfection: and as it is man’s disgrace that he is prone to violate his word, so it is God’s honour that he neither will nor can lie.]

Infer,
1.

How vain are the expectations of unconverted men!

[Men, whatever may be their state, persuade themselves that they shall be happy when they die. But how delusive must be that hope, which is built upon the expectation that God will prove himself a liar! Who are we, that God should, (if we may so speak) undeify himself for us? And what security should we have if he were even to admit us into heaven in direct opposition to his own word? Might he not change his word again, and cast us into hell at last? Surely heaven would be no heaven, if it were held on so precarious a tenure. Let us then lay aside all such delusive hopes. Let us learn to tremble at God’s word; and seek to attain that entire change both of heart and life, to which the promises of salvation are annexed.]

2.

How groundless are the fears of the converted!

[There is a holy fear or jealousy that is highly desirable for every one, however eminent, however established. But there is a tormenting slavish fear that arises from unbelief, and which greatly retards our progress in the divine life. Now we ask, Does this fear arise from an apprehension of our own unfaithfulness, or of God’s? If it be God’s faithfulness that we doubt, let us know that “his gifts and callings are without repentance [Note: Compare Rom 11:29 with the words following the text.],” and that “where he hath begun a good work, he will perfect it unto the day of Christ [Note: Philippians 1:6.].” If, on the other hand, we suspect our own faithfulness, let us recollect on whom our faithfulness depends: if it depend wholly on ourselves, who amongst us will be saved [Note: 2 Corinthians 3:5; Zechariah 4:6.]? Thanks be to God, he who has been the author of our faith, has engaged to be the finisher of it [Note: Hebrews 12:2; Zechariah 4:9.]; and has promised, not only that he will not depart from us, but that he will put his fear in our hearts, so that we shall not depart from him [Note: Jeremiah 32:39-40.]. Let us then “set to our seal that God is true [Note: John 3:33.].” Let us commit ourselves to him, knowing in whom we have believed [Note: 2 Timothy 1:12.], and assured that, while we stand on the foundation of his word, we are immovably secure [Note: 2 Timothy 2:19.].]