Numbers 28

am; Remonstrance of Balaam's Ass; The Angel Appears to Balaam. ( b. c. 1452.) 22 And God's anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him. 23 And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. 24 But the angel of the Lord stood in a path of the vineyards, a wall being on this side, and a wall on that side. 25 And when the ass saw the angel of the Lord , she thrust herself unto the wall, and crushed Balaam's foot against the wall: and he smote her again. 26 And the angel of the Lord went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left. 27 And when the ass saw the angel of the Lord , she fell down under Balaam: and Balaam's anger was kindled, and he smote the ass with a staff. 28 And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? 29 And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. 30 And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. 31 Then the Lord opened the eyes of Balaam, and he saw the angel of the Lord standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face. 32 And the angel of the Lord said unto him, Wherefore hast thou smitten thine ass these three times? behold, I went out to withstand thee, because thy way is perverse before me: 33 And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive. 34 And Balaam said unto the angel of the Lord , I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again. 35 And the angel of the Lord said unto Balaam, Go with the men: but only the word that I shall speak unto thee, that thou shalt speak. So Balaam went with the princes of Balak. We have here an account of the opposition God gave to Balaam in his journey towards Moab; probably the princes had gone before, or gone some other way, and Balaam had pointed out where he would meet them, or where they should stay for him, for we read nothing of them in this part of our narrative, only that Balaam, like a person of some quality, was attended with his two men-honour enough, one would think, for such a man, he needed not be beholden to Balak for promotion. I. Here is God's displeasure against Balaam for undertaking this journey: God's anger was kindled because he went, v. 22 . Note, 1. The sin of sinners is not to be thought the less provoking to God because he permits it. We must not think that, because God does not by his providence restrain men from sin, therefore he approves of it, or that it is therefore not hateful to him; he suffers sin, and yet is angry at it. 2. Nothing is more displeasing to God than malicious designs against his people; he that touches them touches the apple of his eye. II. The way God took to let Balaam know his displeasure against him: An angel stood in the way for an adversary. Now God fulfilled his promise to Israel ( Exod. xxiii. 22 ), I will be an enemy to thy enemies. The holy angels are adversaries to sin, and perhaps are employed more than we are aware of in preventing it, particularly in opposing those that have any ill designs against God's church and people, for whom Michael our prince stands up, Dan. xii. 1 ; x. 21 . What a comfort is this to all that wish well to the Israel of God, that he never suffers wicked men to form an attempt against them, without sending his holy angels forth to break the attempt and secure his little ones! When the prophet saw the four horns that scattered Judah, at the same time he saw four carpenters that were to fray those horns, Zech. i. 18 , &c. When the enemy comes in like a flood the Spirit of the Lord will lift up a standard against him. This angel was an adversary to Balaam, because Balaam counted him his adversary; otherwise those are really our best friends, and we are so to reckon them, that stop our progress in a sinful way. The angel stood with his sword drawn ( v. 23 ), a flaming sword, like that in the hands of the cherubim ( Gen. iii. 24 ), turning every way. Note, The holy angels are at war with those with whom God is angry, for they are the ministers of his justice. Observe, 1. Balaam had notice given him of God's displeasure, by the ass, and this did not startle him. The ass saw the angel, v. 23 . How vainly did Balaam boast that he was a man whose eyes were open, and that he saw the visions of the Almighty ( ch. xxiv. 3, 4 ), when the ass he rode on saw more than he did, his eyes being blinded with covetousness and ambition and dazzled with the rewards of divination! Note, Many have God against them, and his holy angels, but are not aware of it. The ass knows his owner, sees his danger, but Balaam does not know, does not consider, Isa. i. 3 . Lord, when thy hand is lifted up, they will not see, Isa. xxvi. 11 . Let none be puffed up with a conceit of visions and revelations, when even an ass saw an angel; yet let those be ashamed of their own sottishness, worse than that of the beasts that perish, who, when they are told of the sword of God's wrath drawn against them, while they persist in wicked ways, yet will go on: the ass understood the law of self-preservation better than so; for, to save both herself and her senseless rider, (1.) She turned aside out of the way, v. 23 . Balaam should have taken the hint of this, and considered whether he was not out of the way of his duty; but, instead of this, he beat her into the way again. Thus those who by wilful sin are running headlong into perdition are angry at those that would prevent their ruin. (2.) She had not gone much further before she saw the angel again, and the, to avoid him, ran up to a wall, and crushed her rider's foot, v. 24, 25 . How many ill accidents are we liable to in travelling upon the road, from which if we are preserved we must own our obligations to the divine Providence, which by the ministry of angels keeps us in all our ways, lest we dash our foot against a stone; but, if we at any time meet with a disaster, it should put us upon enquiring whether our way be right in the sight of God or no. The crushing of Balaam's foot, though it was the saving of his life, provoked him so much that he smote his ass the second time, so angry are we apt to be at that which, though a present uneasiness, yet is a real kindness. (3.) Upon the next encounter with the angel, the ass fell down under Balaam, v. 26, 27 . He ought to have considered that there was certainly something extraordinary in this; for his ass was not restive, nor did she use to serve him thus: but it is common for those whose hearts are fully set in them to do evil to push on violently, and break through all the difficulties which Providence lays in their way to give check to them and to stop them in their career. Balaam the third time smote his ass, though she had now done him the best piece of service that ever she did him, saving him from the sword of the angel, and by her falling down teaching him to do likewise. (4.) When all this would not work upon him, God opened the mouth of the ass, and she spoke to him once and again; and yet neither did this move him: The Lord opened the mouth of the ass, v. 28 . This was a great miracle, quite above the power of nature, and wrought by the power of the God of nature, who made man's mouth, and taught him to speak, for otherwise (since we learn to speak purely by imitation, and therefore those that are born deaf are consequently dumb) the first man would never have spoken, nor any of his seed. He that made man speak could, when he pleased, make the ass to speak with man's voice, 2 Pet. ii. 16 . Here Mr. Ainsworth observes that the devil, when he tempted our first parents to sin, employed a subtle serpent, but that God, when he would convince Balaam, employed a silly ass, a creature dull and sottish to a proverb; for Satan corrupts men's minds by the craftiness of those that lie in wait to deceive, but Christ has chosen the foolish things of the world to confound the wise. By a dumb ass God rebukes the madness of the prophet, for he will never want reprovers, but when he pleases can make the stones cry out as witnesses to him, Luke xix. 40 ; Hab. ii. 11 . [1.] The ass complained of Balaam's cruelty ( v. 28 ): What have I done unto thee, that thou hast smitten me? Note, The righteous God will not see the meanest and weakest abused; but either they shall be enabled to speak in their own defence or he will some way or other speak for them. If God would not suffer a beast to be wronged, much less a man, a Christian, a child of his own. We cannot open the mouth of the dumb, as God did here, but we may and must open our mouth for the dumb, Prov. xxxi. 8 ; Job xxxi. 13 . The ass's complaint was just: What have I done? Note, When we are prompted to smite any with hand or tongue, we should consider what they have done unto us, and what provocation they have given us. We hear it not, but thus the whole creation groans, being burdened, Rom. viii. 22 . It was much that Balaam was not astonished to hear his ass speak, and put to confusion: but some think that it was no new thing to him (being a conjurer) to be thus spoken to by his familiars; others rather think that his brutish head-strong passion so blinded him that he could not observe or consider the strangeness of the thing. Nothing besots men worse than unbridled anger. Balaam in his fury wished he had a sword to kill his ass with, v. 29 . See his impotency; can he think by his curses to do mischief to Israel that has it not in his power to kill his own ass? This he cannot do, yet he fain would; and what would he get by that, but make himself so much the poorer (as many do), to gratify his passion and revenge? Such was the madness of this false prophet. Here bishop Hall observes, It is ill falling into the hands of those whom the brute-creatures find unmerciful; for a good man regardeth the life of his beast. [2.] The ass reasoned with him, v. 30 . God enabled not only a dumb creature to speak, but a dull creature to speak to the purpose. Three things she argues with him from:— First, His propriety in her: Am not I thy ass? Note, 1. God has given to man a dominion over the creatures: they are delivered into his hand to be used, and put under his feet to be ruled. 2. Even wicked people have a title to the possessions God gives to them, which they are not to be wronged of. 3. The dominion God has given us over the creatures is a good reason why we should not abuse them. We are their lords, and therefore must not be tyrants. Secondly, Her serviceableness to him: On which thou hast ridden. Note, It is good for us often to consider how useful the inferior creatures are, and have been, to us, that we may be thankful to God, and tender of them. Thirdly, That she was not wont to do so by him, and had never before crushed his foot, nor fallen down under him; he might therefore conclude there was something more than ordinary that made her do so now. Note, 1. The rare occurrence of an offence should moderate our displeasure against an offender. 2. When the creatures depart from their wonted obedience to us, we should enquire the cause within ourselves, and be humbled for our sin. 2. Balaam at length had notice of God's displeasure by the angel, and this did startle him. When God opened his eyes he saw the angel ( v. 31 ), and then he himself fell flat upon his face, in reverence of that glorious messenger, and in fear of the sword he saw in his hand. God has many ways of breading and bringing down the hard and unhumbled heart. (1.) The angel reproved him for his outrageousness ( v. 32, 33 ): Wherefore hast thou smitten thy ass? Whether we consider it or no, it is certain that God will call us to account for the abuses done to his creatures. Nay, he shows him how much more reason he had to smite upon his breast, and to condemn himself, than to fly out thus against his ass (" Thy way is perverse before me, and then how canst thou expect to prosper?"), and how much wiser his ass was than himself, and how much beholden he was to her that she turned aside; it was for his safety, and not for her own, for had she gone on he had been slain, and she had been saved alive. Note, When our eyes are opened we shall see what danger we are in in a sinful way, and how much it was for our advantage to be crossed in it, and what fools we were to quarrel with our crosses which helped to save our lives. (2.) Balaam then seemed to relent ( v. 34 ): " I have sinned, sinned in undertaking this journey, sinned in pushing on so violently;" but he excused it with this, that he saw not the angel; yet, now that he did see him, he was willing to go back again. That which was displeasing to God was not so much his going as his going with a malicious design against Israel, and a secret hope that notwithstanding the proviso with which his permission was clogged he might prevail to curse them, and so gratify Balak, and get preferment under him. It does not appear that he was sensible of this wickedness of his heart, or willing to own it, but, when he finds he cannot go forward, he will be content (since there is no remedy) to go back. Here is no sign that his heart is turned, but, if his hands are tied, he cannot help it. Thus many leave their sins only because their sins have left them. There seems to be a reformation of the life, but what will this avail if there be no renovation of the heart? (3.) The angel however continued his permission: " Go with the men, v. 35 . Go, if thou hast a mind to be made a fool of, and to be shamed before Balak, and all the princes of Moab. Go, only the word that I shall speak unto thee, that thou shalt speak, whether thou wilt or no," for this seems not to be a precept, but a prediction of the event, that he should not only not be able to curse Israel, but should be forced to bless them, which would be more for the glory of God and his own confusion than if he had turned back. Thus God gave him fair warning, but he would not take it; he went with the princes of Balak. For the iniquity of Balaam's covetousness God was wroth, and smote him, but he went on frowardly, Isa. lvii. 17 . Meeting between Balak and Balaam

. ( b. c. 1452.) 36 And when Balak heard that Balaam was come, he went out to meet him unto a city of Moab, which is in the border of Arnon, which is in the utmost coast. 37 And Balak said unto Balaam, Did I not earnestly send unto thee to call thee? wherefore camest thou not unto me? am I not able indeed to promote thee to honour? 38 And Balaam said unto Balak, Lo, I am come unto thee: have I now any power at all to say any thing? the word that God putteth in my mouth, that shall I speak. 39 And Balaam went with Balak, and they came unto Kirjath-huzoth. 40 And Balak offered oxen and sheep, and sent to Balaam, and to the princes that were with him. 41 And it came to pass on the morrow, that Balak took Balaam, and brought him up into the high places of Baal, that thence he might see the utmost part of the people. We have here the meeting between Balak and Balaam, confederate enemies to God's Israel; but here they seem to differ in their expectations of the success. 1. Balak speaks of it with confidence, not doubting but to gain his point now that Balaam had come. In expectation of this, he went out to meet him, even to the utmost border of his country ( v. 36 ), partly to gratify his own impatient desire to see one he had such great expectations from, and partly to do honour to Balaam, and so to engage him with his utmost power to serve him. See what respect heathen princes paid to those that had but the name and face of prophets, and pretended to have any interest in heaven; and how welcome one was that came with his mouth full of curses. What a shame is it then that the ambassadors of Christ are so little respected by most, so much despised by some, and that those are so coldly entertained who bring tidings of peace and a blessing! Balak has now nothing to complain of but that Balaam did not come sooner, v. 37 . And he thinks that he should have considered the importunity Balak had used, Did I not earnestly send to thee? (and the importunity of people inferior to kings has prevailed with many against their inclinations), and that he should also have considered Balak's intentions concerning him: Am not I able to promote thee to honour? Balak, as king, was in his own kingdom the fountain of honour, and Balaam should have his choice of all the preferments that were in his gift; he therefore thinks himself affronted by Balaam's delays, which looked as if he thought the honours he prepared not worthy his acceptance. Note, Promotion to honour is a very tempting bait to many people; and it were well if we would be drawn into the service of God by the honour he sets before us. Why do we delay to come unto him? Is not he able to promote us to honour? 2. Balaam speaks doubtfully of the issue, and bids Balak not depend to much upon him ( v. 38 ): " Have I now any power at all to say any thing? I have come, but what the nearer am I? Gladly would I curse Israel; but I must not, I cannot, God will not suffer me." He seems to speak with vexation at the hook in his nose and the bridle in his jaws, such as Sennacherib was tied up with, Isa. xxxvii. 29 . 3. They address themselves with all speed to the business. Balaam is nobly entertained over night, a sacrifice of thanksgiving is offered to the gods of Moab, for the safe arrival of this welcome guest, and his is treated with a feast upon the sacrifice, v. 40 . And the next morning, that no time might be lost, Balak takes Balaam in his chariot to the high places of his kingdom, not only because their holiness (such as it was), he thought, might give some advantage to his divinations, but their height might give him a convenient prospect of the camp of Israel, which was to be the butt or mark at which he must shoot his envenomed arrows. And now Balaam is really as solicitous to please Balak as ever he had pretended to be to please God. See what need we have to pray every day, Our Father in heaven, lead us not into temptation.

In this chapter we have Balak and Balaam busy at work to do Israel a mischief, and, for ought that appears, neither Moses nor the elders of Israel know any thing of the matter, nor are in a capacity to break the snare; but God, who keeps Israel, and neither slumbers nor sleeps, baffles the attempt, without any intercession or contrivance of theirs. Here is, I. The first attempt to curse Israel. 1. The preparation made for it by sacrifice, ver. 1-3 . 2. The contrary instruction God gave Balaam, ver. 4, 5 . 3. The blessing Balaam was compelled to pronounce upon Israel, instead of a curse, ver. 7-10 . 4. The great disappointment of Balak, ver. 11, 12 . II. The second attempt, in the same manner made, and in the same manner frustrated, ver. 13-26 . III. Preparations made for a third attempt ( ver. 27-30 ), the issue of which we have in the next chapter.