Numbers 23–24

The last verse of chapter 22 shed light upon the evil power that animated Moab and Balak their king. They had among them the "high places of Baal." So when in the first verse of our chapter we read that Balaam said, "Build for me here seven altars," we at once see that this man, who claimed to be a prophet of the Lord, was really in league with the powers of darkness. When in conflict with Baal, Elijah repaired the one altar of the Lord that was broken down, and he prevailed. In contrast with that, we are now to see that the seven altars of Baal can achieve nothing against the blessing of God.

Balaam exposed his idolatrous character immediately by asking Balak to build seven altars, offering on each one a bull and a ram. God allowed only one altar of burnt offering (Ex. 27:1; Heb. 13:10), for the altar speaks of Christ, the only way of approach to God. But Balaam believed in "many gods and many lords" (1 Cor. 8:4-5).

He evidently had no sense of the supreme power and glory of Jehovah, while he knew that no power could prevail against His word. To him Jehovah was only the First among many, and not the supreme and only God.

Balaam pretended that the sacrifices were to Jehovah, for he said to Balak, "Stand by your burnt offering, and I will go; perhaps the Lord will come to meet me." We learn in the first verse of the next chapter what Balaam really sought: "When Balaam saw that it pleased the Lord to bless Israel, he did not go, as at other times, to look for omens." This is the key that unlocks the puzzle for us. It was not Jehovah's presence he sought, but enchantments; that is, he sought the spirit or spirits he was familiar with, and his sacrifices were for them.

It would seem that not only the name "Jehovah" but the use of the number "seven" was borrowed from Israel by the nations outside. For on the high places Balaam had seven altars prepared, with a bull and a ram on each; and to make himself acceptable to God he says, "I have arranged seven altars, and I have offered on every altar a bull and a ram." This is how man — the flesh — tries to win God over; is there anything more offensive to Him?

Balak's plan in taking Balaam up to the high places of Baal was probably that such a stronghold of his false worship would help the business in hand. Surely at such a spot Baal would help him! But he reckoned without God, and in a short time he had to listen to the good news of God from the Devil's own platform! ... But whatever the oxen and rams on the altars meant to Balaam, they suggested Christ to God; and when Christ is before Him in the perfection of His great sacrificial work, what can He do but bless His people? Balaam understood nothing of this. He was as blind as the wicked men who put the blessed Son of God upon the cross of Calvary. There was an aspect to that cross of which they knew nothing. Little did they imagine that God would bring vast blessing out of their appalling deed!

The whole question now was between God and His enemy, and it took place up at the top of the hill, the people knowing nothing at all about it. What could Balaam do with God about the people? Nothing.

The last verse of chapter 22 shed light upon the evil power that animated Moab and Balak their king. They had among them the "high places of Baal." So in the first verse of our chapter we read that Balaam said, "Build me here seven altars." We see at once that this man, who claimed to be a prophet of the Lord, was really in league with the powers of darkness. When in conflict with Baal, Elijah repaired the one broken-down altar of the Lord, and he prevailed. In contrast with that, we are now to see that the seven altars of Baal can achieve nothing against the blessing of God.

Balak probably thought that such a stronghold of his false worship would be a good place for the business in hand. Surely Baal would help him there! But he had not reckoned with God, and in a short time he was forced to listen to the good news of God from the Devil's own platform. What a defeat!

Balaam exposed his idolatrous character at once. He asked Balak to build seven altars, and offered a bull and a ram on each one. God allowed only one altar of burnt offering (Ex. 27:1; Heb. 13:10), for the altar speaks of Christ, the only way of approach to God. But Balaam believed in "many gods and many lords" (1 Cor. 8:4-5).

It might be hard to work out why Balaam told Balak to build his seven altars and prepare his seven oxen and seven rams. He may have wanted to appease God by sacrifice, trying to turn Him from His purpose to bless Israel; but the sacrifices were more likely offered to the demons that lie behind all idolatrous worship, as Paul writes, "What pagans sacrifice they offer to demons and not to God" (1 Cor. 10:20).

Balaam, however, as verse 3 shows, treated the offerings burned on the seven altars as Balak's. He himself went off to a lonely place, in case the Lord might meet him and instruct him there. He clearly had no sense of the supreme power and glory of Jehovah, though he knew that no power could prevail against His word. To him Jehovah was only the First among many, and not the supreme and only God.

It seems that the surrounding nations borrowed from Israel not only the name "Jehovah" but also the use of the number "seven." On the high places Balaam had seven altars prepared, with a bull and a ram on each. To make himself acceptable to God he says, "I have arranged the seven altars, and I have offered on each altar a bull and a ram." This is how man — the flesh — tries to win God over. Is there anything more offensive to Him?

But whatever the oxen and rams on the altars meant to Balaam, they spoke of Christ to God. When Christ is before Him in the perfection of His great sacrificial work, what can He do but bless His people? Balaam understood nothing of this. He was as blind as the wicked men who put the blessed Son of God on the cross of Calvary. There was a side to that cross of which they knew nothing. Little did they imagine that God would bring vast blessing out of their appalling deed!

As verse 3 shows, Balaam treated the offerings burned on the seven altars as Balak's. He himself went off to a lonely place, in case the Lord would meet him there and instruct him. He clearly had no sense of the supreme power and glory of Jehovah. Yet he knew that no power could prevail against His word.

Balaam exposed his idolatrous character at once. He asked Balak to build seven altars, offering a bull and a ram on each one. God allowed only one altar of burnt offering (Ex. 27:1; Heb. 13:10), for the altar speaks of Christ, the only way of approach to God. But Balaam believed in "many gods and many lords" (1 Cor. 8:4-5).

Such a speech was an exposure of the man. Why the word "perhaps"? Did God ever refuse to meet any soul that sincerely sought Him? Why this language of uncertainty? It was pious cant. When he turned aside to "a bare height" Balaam had no wish whatever to meet Jehovah. His one desire was that Jehovah would let him alone, so that he could do what Balak wished, and so earn his reward. But God met Balaam, and put a word in his mouth, and told him to go back to Balak and speak it.

Balaam pretended that the sacrifices were for Jehovah. The first verse of the next chapter shows what he really wanted: "When Balaam saw that it pleased the LORD to bless Israel, he did not go, as at other times, to look for omens" (older translations: "to seek for enchantments"). This is the key that unlocks the puzzle. It was not Jehovah's presence he sought, but enchantments. That is, he sought the spirit or spirits he knew well, and his sacrifices were for them. This is not surprising, for Satan desires the worship that is due to God alone.

When the princes of Moab came to him in Syria, he went to seek enchantments, but each time God met him, and he probably feared the same would happen again. His words might have been a claim to be Jehovah's servant, or a sign that he feared Jehovah would step in as He had in Syria. He probably wanted Balak to think he was Jehovah's servant. It seems he succeeded in this deception, for Balak later said to him, "the LORD has held you back from honor" (Num. 24:11).

But whatever the oxen and rams on the altars meant to Balaam, they spoke of Christ to God. And when Christ is before Him in the perfection of His great sacrificial work, what can He do but bless His people? Balaam understood nothing of this. He was as blind as the wicked men who put the blessed Son of God upon the cross of Calvary. There was an aspect to that cross of which they knew nothing.

The moment any enemy or accuser enters the scene, Jehovah places Himself in front to receive and answer the accusation. His answer is never founded on what His people are in themselves. It is founded on what He has made them through the perfection of His own work. His glory is linked with them, and in vindicating them He maintains His own glory. He places Himself between them and every accusing tongue.

When he turned aside to "a bare height" Balaam had no wish whatever to meet Jehovah. His one desire was that Jehovah would let him alone, so that he might do what Balak wished and so earn his reward. Numbers 24:1 tells us clearly that he went "to seek for enchantments." He was trying to reach the demons he was used to dealing with. But "God met Balaam" — to his dismay, we have no doubt! He told God of his altars and sacrifices. Did God not have eyes to see for Himself?

Balaam exposed his idolatrous character at once. He asked Balak to build seven altars, and offered on each one a bull and a ram. God allowed only one altar of burnt offering (Ex. 27:1; Heb. 13:10), for the altar speaks of Christ, the only way of approach to God. But Balaam believed in "many gods and many lords" (1 Cor. 8:4-5).

It seems that the nations outside Israel borrowed not only the name "Jehovah" but also the use of the number "seven." On the high places Balaam had seven altars prepared, with a bull and a ram on each. Then, trying to make himself acceptable to God, he says, "I have arranged the seven altars and I have offered on each altar a bull and a ram." This is how man — the flesh — tries to win God over. Is there anything more offensive to Him?

When Balaam went to the hill, God met him. Balaam spoke to God as if the offerings had been for Him. He could deceive Balak, but he could not deceive God. God takes no notice of his sacrifices. Instead He puts a word in his mouth and commands him to "return to Balak, and this is what you shall speak." Satan may have lured his willing dupe with tempting silver and gold. But God had determined that Balaam would be the unwilling instrument to declare His thoughts about His people.

He knew that burnt offerings were acceptable to Him. But did he really imagine that sacrifices from a man like himself would please Jehovah so much that He would let him have his own way and curse the people? Whatever the oxen and rams on the altars meant to Balaam, they suggested Christ to God. And when Christ is before Him in the perfection of His great sacrificial work, what can He do but bless His people? Balaam understood nothing of this. He was as blind as the wicked men who put the blessed Son of God on the cross of Calvary. There was an aspect to that cross of which they knew nothing. Little did they imagine that God would bring vast blessing out of their appalling deed!

The moment any enemy or accuser enters the scene, Jehovah places Himself in front to receive and answer the accusation. His answer is always founded, not on what His people are in themselves, but on what He has made them through the perfection of His own work. His glory is linked with them, and in vindicating them He maintains His own glory. He places Himself between them and every accusing tongue. If the enemy comes to curse and accuse, Jehovah answers by pouring out the rich flow of His everlasting delight in those He has chosen for Himself. He has made them fit to be in His presence for ever.

Why the word "perhaps"? Did God ever refuse to meet any soul that sincerely sought Him? Why this language of uncertainty? It was religious pretence. When he turned aside to "a bare height" Balaam had no wish at all to meet the Lord. His one desire was that the Lord would leave him alone, so that he might do what Balak wished and earn his reward. Numbers 24:1 tells us plainly that he went "to seek for enchantments," which means he tried to get through to the demons he was used to dealing with. But "God met Balaam" — to his dismay, we have no doubt!

When Balaam went to the hill, God met him. Balaam spoke to God as if the offerings had been for Him. He could deceive Balak, but he could not deceive God. God takes no notice of his sacrifices. Instead He puts a word in his mouth and commands him to "return to Balak, and thus you shall speak." Satan had lured his willing victim with tempting silver and gold. But God was determined that Balaam would be the unwilling instrument to declare His thoughts about His people.

People heard these prophets speak in a completely natural way, as one man might speak to another. But the words they spoke were the words of God, put into their mouths by the Holy Spirit... So whether we turn to Balaam or to Jeremiah there is no difference. The historian said of Balaam, the son of Beor, that "the LORD put a word in Balaam's mouth." The Lord Himself said the same of Jeremiah: "I have put my words in your mouth." So these Old Testament prophets spoke by nothing less than verbal inspiration. What they spoke were the words of the living God.

The unwilling prophet is forced to say what the Lord put into his mouth. Here is a hint about inspiration... How did Moses find out what Balaam said? Balak would certainly not report the words to Moses, and Balaam did not tell him either. Israel did not know what happened at the different places where Balak and Balaam stood. The Holy Spirit gave the correct report to Moses of all that took place and all that was said.

Here we see the way Balaam was brought to see the deep things of God, and to testify to His good pleasure in the people of His choice. Eyes, ears and lips were brought under the mighty power of God. He was obliged to see "the vision of the Almighty," and to hear "the words of God," and to speak what the Lord put in his mouth.

The moment any enemy or accuser comes on the scene, the Lord places Himself in front to receive the accusation and answer it. His answer never rests on what His people are in themselves. It rests on what He has made them through the perfection of His own work. His glory is linked with them, and in vindicating them He maintains His own glory. He places Himself between them and every accusing tongue.

In His righteous government He may discipline us, just as He disciplined Israel long ago. But He will never abandon His purposes of grace... Listen to Moses in Deuteronomy 23:5: "But the LORD your God would not listen to Balaam; instead the LORD your God turned the curse into a blessing for you, because the LORD your God loved you."

A distinguished gathering awaited Balaam. The King stood by the altars, surrounded by all the princes of his realm. Surely there was never a more important occasion in the history of Moab! Balak had taken much trouble, and gone to considerable expense to get Balaam's help... Balaam returned from the "bare height" where God stepped in and spoke to him. Balak and his princes were full of expectation. What would he say? Would he pour out curses to destroy the power of the people they dreaded? Then the armies of Moab and her allies could easily destroy them.

The attack begins with an elaborate set of mysterious rites and sacrifices by the king and Balaam. They then look at the unsuspecting Israelites from the top of the hills. They prepare to call up the mysterious power and evil craft of the demonic realms against them. But Balaam stood too near to the burnt sacrifice (Num. 23:6) to be able to do this. The savour of what represented the work of Christ rose up to the God who never fails to honour that sacrifice. So the curse becomes a blessing.

But whatever the oxen and rams on the altars meant to Balaam, they suggested Christ to God. When Christ is before Him in the perfection of His great sacrificial work, what can He do but bless His people? Balaam understood nothing of this. He was as blind as the wicked men who put the blessed Son of God upon the cross of Calvary. There was a side to that cross of which they knew nothing.

Balaam pretended that the sacrifices were to Jehovah. He said to Balak, "Stand by your burnt offering, and I will go: perhaps the Lord will come to meet me." The first verse of the next chapter shows what Balaam really sought: "When Balaam saw that it pleased the Lord to bless Israel, he did not go, as at other times, to seek for enchantments." This is the key that unlocks the puzzle. It was not Jehovah's presence he sought, but enchantments.

Balaam spoke to God as if the offerings had been for Him. He could deceive Balak, but he could not deceive God. God takes no notice of his sacrifices. Instead He puts a word in his mouth and commands him to "return to Balak, and this is what you shall speak" (Num. 23:5). Satan lured his willing dupe with tempting silver and gold. But God had determined that Balaam would be His unwilling instrument, to declare His thoughts of His people.

What a remarkable scene this is! And Israel is completely unaware of how they were being presented to Balak, their enemy, by the word of God... There was nothing of Israel's weaknesses or sins unknown to God, but He had not cursed them. They were loved as the chosen people of God. This was not because of what they were in themselves, but because of the promises made to Abraham, Isaac and Jacob, and because of God's sovereign choice and sovereign love.

Humanly speaking, we never should have had such a glorious view of Israel... had not Balak sought to curse them... Balak and Balaam with "all the princes of Moab" may gather to hear Israel cursed and defied; they may "build seven altars"... but not all the powers of earth and hell, men and devils combined, in their dark and terrible array, can produce a single breath of curse or accusation against the Israel of God.

Balaam first states Balak's summons and his wish that he should curse Jacob and denounce Israel. Then he states that to curse and to denounce is impossible. God has not cursed him; He has not denounced him. In the original the name El, God, goes with Jacob, and Jehovah, the covenant-keeping God, goes with Israel. When Balak's messengers came to Balaam, God had said to him, "You shall not curse the people, for they are blessed." What God told him there in secret he must now speak here in public.

Balaam stated clearly what Balak expected. Then he had to say, "How can I curse whom God has not cursed? How can I denounce whom the LORD has not denounced?" This should have been enough to break up the meeting. No success was possible. What followed proved it: the more the enemies of God's people tried to draw out a curse against them, the fuller and richer the blessing flowed.

The great principle of the Balaam history is that God was the unasked Guardian and Blesser of His people. The schemes of enemies go on, unknown to Israel, who therefore seeks nothing from God. But He is active for His people out of His own grace to them, and nothing escapes Him… Balak said, "He whom you bless is blessed, and he whom you curse is cursed." He was trying to bring the curse on Israel when God had said, "Blessed are those who bless you, and cursed are those who curse you." So he was just bringing it on himself.

Here we get the answer to the great question: how can God bless a people who in themselves are stiff-necked and rebellious? He can bless them only as He views them from His own standpoint, from the point of His purpose, and with the work of His blessed Son in view. That work is the righteous ground on which He can bless man in a way that agrees with His attributes.

This also shows us why Balaam could not curse the people. He came after the evil state that the curse belonged to had, as a picture, been removed in death. He also came after the song of the springing well had been sung, and that song speaks of the Spirit. So Romans raises the same challenge: "Who shall bring any charge against God's elect?" For those who are in Christ Jesus there can be no condemnation (verse 1), no accusation (verse 33), and no separation (verse 39).

So Balaam was forced to say, "How shall I curse whom God has not cursed? And how shall I denounce whom the Lord has not denounced?" If this is true of Israel, it is certainly true also of those who today are redeemed by the precious blood of Christ. God will not allow them to be cursed.

Even from the enemy's standpoint you can see that the people of God are different from other people. The curse he wanted to hurl dies unspoken on Balaam's lips. Jacob, the supplanter, cannot be cursed; and Israel, God's prince, cannot be defied. El, the Mighty One, has not cursed! Jehovah — the truth-keeping covenant God — has not defied!

Here we get the solution to the great question: how can God bless a people who in themselves are stubborn and rebellious? He can do it only as He views them from His own standpoint, from the point of His purpose. He also has the work of His blessed Son in view. That work is the righteous ground on which He can bless man in a way that matches His own character.

If I look at the people of God "from the top of the rocks," I shall see them as God sees them. I shall see them clothed with all the beauty of Christ — complete in Him, accepted in the Beloved. This is what will enable me to get on with them, to work with them, to have fellowship with them. It lifts me above their points and angles, their blots and blemishes, their failures and weaknesses. If I do not look at them from this high, divine ground, I shall be sure to fix my eye on some little flaw. That will spoil my communion and cool my affection.

He states in the plainest way the great and certainly basic privilege of Israel. They were a nation called out to be alone with Jehovah and for Him. This is the basis of all their blessing. They were unlike all the rest of the world in this: they were set apart to be with Jehovah, the true God.

Here we have Israel singled out and set apart to be a separate and distinct people. According to God's thought about them, they were never to be mixed in with the nations or counted among them — not at any time, on any ground, or for any purpose whatever. This is true of Abraham's literal descendants, and true of all believers now. God's people are to be separated to Him. Not because they are better than others, but because of what God is, and of what He would always have His people to be.

If they are content to "dwell alone," and content not to be "counted among the nations," God Himself will come and live among them. What a wonderful word that is: "Judah became His sanctuary!" Here was a place where the Creator could find rest. All around, the waves of sin rolled over everything. And this is the positive side of separation.

Under the compelling power of God, this evil man speaks of the people dwelling alone. But when he had the chance, he advised Israel's enemies to mingle with them. He knew full well what would happen if Israel were drawn into sinful ties with the nations around. Their witness to their God would weaken.

Other races have merged, and their national identity has been lost. Israel remains distinct still, not counted among the nations, just as Balaam said.

Balak was astounded and indignant at what Balaam said concerning Israel. Balaam could only reply that he was in the hands of Jehovah. Do we wonder that Balak did not at once drive the prophet out of his territory? Sadly, flesh is always foolish and stubborn toward God (Rom. 1:22; Eph. 4:18). The king suggested that they go to another place and try again.

Was he so foolish as to think that if they took a more limited view of God's people that would make any difference? How very little these two men really knew of God!

God had committed Himself to bless Israel. So Balaam said, "Behold, I received a command to bless: He has blessed, and I cannot revoke it." Israel's blessing came from God, and Balaam had to announce it. If Balaam had the power to reverse God's blessing, he would gladly have done it. Balak's silver and gold were worth more in his eyes than the people God had blessed.

How little did Israel know or imagine what was going on between Jehovah and the enemy. They may have been complaining in their tents at the very moment when God was displaying their perfection through the mouth of the greedy prophet. Balak would gladly have Israel cursed; but, blessed be God, He will not allow anyone to curse His people. He may have to deal with them Himself, in secret, about many things. But He will not let anyone else speak a word against them.

The great principle of the Balaam story is that God was the uninvited Guardian and Blesser of His people. The schemes of enemies go on, and Israel knows nothing of them. So Israel asks nothing from God. But He is active for His people out of His own grace to them, and nothing escapes Him... First Israel was forbidden to touch Moab. Next Balak says, "The one you bless is blessed, and the one you curse is cursed." He was seeking to bring the curse on Israel, though God had said, "Blessed is he who blesses you, and cursed is he who curses you." So he was just bringing it on himself.

But Balaam stood too near to the burnt sacrifice (Num. 23:6) to be able to curse them. The fragrance of what that sacrifice represented — the work of Christ — went up to God, who never fails to honour it. So the curse is changed into a blessing.

Hatred and unbelief think of circumstances... His persistence in seeking the curse enlarged the blessing; it is always so. He does not know God. And God could not just repeat the blessing already given, so He kept unfolding it further.

If this is true of Israel, it is certainly true also of those who today are redeemed by the precious blood of Christ. God will not allow them to be cursed.

Chapter 22:41 tells us that Balak brought Balaam to the high places of Baal to prophesy against Israel. Here he saw only "a portion of the people" (NASB). Balak wanted Balaam to think that Israel was not a large nation, so that he might curse them more safely.

Balak's first effort is to diminish them in Balaam's eyes — he would not have him see too much. This gives force to what Balaam says: "Who can count the dust of Jacob, and the number of the fourth part of Israel?" The end camp was only the fourth part. The partial view did not diminish the greatness of the people. It only moved him to say, "If only the end is so much, what must be the whole?"

In Hebrew, future and present are the same tense. With Keil, we need only read the present instead of the future: "you see only the outermost part of them," instead of "you shall see." From where he had been standing, he had seen only the outermost part of them. Now Balak is going to show him all. He thinks he made a mistake before, and that this was perhaps why he had not succeeded. Divination depended on what was before the eyes.

What force this gives to the announcement! Balaam is looking over the whole camp, from one end to the other: "God has not beheld iniquity in Jacob"! ... Balak might have said, "Balaam, you may see no spot there, but there are plenty elsewhere." Now it is impossible to say so. Look where you will: those whom God has justified cannot be condemned.

What low and contemptible thoughts both King and prophet had of their Creator! They imagined that such tricks and changes of position could completely change His mind about His people. The King of Syria and his advisers were just as stupid when they were at war with Israel in the days of Ahab. They said that the Lord was God of the hills, but not of the valleys. So if the Syrians fought on the lower ground, the victory would be theirs (1 Kings 20).

Balak seems to have imagined that the huge numbers of Israel were the reason Balaam was afraid to curse them. Should Balaam not have said to him: "I cannot go on with this. The Lord has told me clearly, both in Syria and here, that the people cannot be cursed, for He has blessed them"? Balaam stayed with Balak and went where Balak wanted. That shows clearly that he would gladly have cursed God's people if it had been in his power.

At first Balak had evidently thought that if Balaam saw only a small number, he would count them as unimportant, and so curse them. Now he has to change his mind... Balak did not know why God blessed Israel. It was not because they were worthy of blessing. It was because they were His people, chosen by sovereign grace, and redeemed from sin and slavery by the Passover and the crossing of the Red Sea.

The place of the second prophecy is the field of Zophim on the top of Pisgah. "Zophim" means "watchers," and Pisgah, with its wide view, was just the right place for them. It suits the purpose of God all the more to bring out His thoughts about His people.

Balak now took Balaam "into the field of Zophim, to the top of Pisgah," and there he built seven fresh altars and offered a bull and a ram on each one. What low and shameful thoughts both king and prophet had of their Creator! They imagined that such schemes and changes of position could change His mind about His people. The king of Syria and his advisers were just as stupid when they were at war with Israel in the days of Ahab. They suggested that the Lord was God of the hills, but not of the valleys. So if the Syrians fought on the lower ground, victory would be theirs (1 Kings 20).

Balak still hoped that Balaam might be allowed to curse Israel. He had no idea of the faithful, unchanging nature of the living God.

"Zophim" means "watchers," for whom Pisgah, with its width of view, was just the right place. Balak knew all about this place, of course; and many a keen and jealous eye, no doubt, had watched the camp from there. All the more, this suits God's purpose of bringing out His thoughts about His people.

From the place where he had been standing, he had seen but the outermost part of them; now Balak is going to show him all. He thinks he made a mistake before, and that this was perhaps why he had not succeeded. Divination depended on what was before the eyes. Balaam is now looking over the whole camp, from one end to the other. Think what force that gives to the announcement: "God has not beheld iniquity in Jacob"! How it would spoil this to suppose that Balaam had here only got a partial view! Balak might have said, "Balaam, you may see no spot there, but there are plenty elsewhere." Now it is impossible to say so. Look where you will: those whom God has justified cannot be condemned.

At first Balak had clearly thought that if Balaam saw only a small number, he would think of them as insignificant, and so curse them. Now he has to change his mind. If a small number could be blessed, perhaps Balaam would decide that a large number was less likely to deserve blessing. Balak did not know why God blessed Israel. It was not because they were worthy of blessing. It was because they were His people, chosen by sovereign grace, and redeemed from sin and slavery by the Passover and the crossing of the Red Sea.

This is how man — the flesh — would try to propitiate God. Is there anything more offensive to Him?

God allowed only one altar of burnt offering (Ex. 27:1; Heb. 13:10), for the altar speaks of Christ, the only way of approach to God. But Balaam believed in "many gods and many lords" (1 Cor. 8:4-5).

The moment any enemy or accuser enters the scene, the Lord places Himself in front to receive and answer the accusation. His answer never rests on what His people are in themselves. It rests on what He has made them through the perfection of His own work. His glory is linked with them, and in vindicating them He maintains His own glory. He places Himself between them and every accusing tongue.

Balak now took Balaam "into the field of Zophim, to the top of Pisgah." There seven fresh altars were built, and a bull and a ram were offered on each one. What low and shameful thoughts both king and prophet had of their Creator! They imagined that such schemes and changes of position could completely change His mind about His people. The king of Syria and his advisers were just as stupid when they were at war with Israel in the days of Ahab. They suggested that Jehovah was God of the hills, but not of the valleys. So if the Syrians fought on the lower ground, victory would be theirs (1 Kings 20).

It seems Balak tried to make Israel look fewer and weaker in Balaam's eyes. He first took him to a place where he could see only a part of them, the outermost part, a fourth of the people. When that plan failed, Balak took Balaam to Pisgah, where the view was more complete. Here Balaam tells Balak to stand by the burnt offering while, he says, "I go to meet." The King James Version says "the Lord," but that word does not appear in the original. In Hebrew it reads, "I will go to meet — over there."

He tells Balak, "Stand here by your burnt offering, while I go and meet — over there." He does not seem to know whom he was going to meet. It is all the most thorough and perfect confusion.

The words "the Lord" should not have been put into the King James Version of Numbers 23:15. Balaam said to Balak, "stand here by your burnt offering while I meet over there." He did not go to meet Jehovah; he did not wish Him to cross his path again. Numbers 24:1 says plainly that he went "to look for omens"; but Jehovah, in His love to His people (though they were unworthy), would not allow this. So He stepped in a second time, and met Balaam... It is immense comfort to our souls to note these divine activities. The God with whom we have to do delights to "stand between us and the foe."

The place of the second prophecy is the field of Zophim on the top of Pisgah. "Zophim" means "watchers," and Pisgah, with its wide view, was just the right place for them. Balak knew all about this place, of course, and no doubt many a keen and jealous eye had watched the camp from there. All the more, as we have seen, it suits the purpose of God to bring out His thoughts about His people.

Whatever Balaam's purpose was in raising his altars, he had to learn one thing. No amount of sacrifice could make God change His mind. "God is not man, that he should lie, or a son of man, that he should change his mind" (Numbers 23:19). God could count Israel as His chosen people, quite apart from what they were in themselves. So "He has not beheld misfortune in Jacob, nor has he seen trouble in Israel." God viewed them in the light of His purpose. Not all the altars and sacrifices — whether to Jehovah or to the spirit Balaam consulted — could change God's purpose to bless those He had chosen.

He does not claim to be going to meet Jehovah; he only says, "I will go to meet yonder." The prophet would have been glad to meet his familiar spirits at the meeting place, but instead, "The LORD met Balaam." Balaam had chosen to ignore the plain command of Jehovah about His people. Now he must be the unwilling instrument for announcing His thoughts about them.

He did not go to meet Jehovah; he did not want Him to cross his path again. Numbers 24:1 says plainly that he went "to look for omens"; but Jehovah, in His love for His people (unworthy as they were), would not allow this. So He stepped in a second time and met Balaam. He put a fresh word in his mouth and said, "Go again to Balak and speak thus." It is a great comfort to our souls to notice these actions of God. The God we deal with delights to "stand between us and the foe."

Back with Balak, Balaam has to speak the word that God had put in his mouth. This time God will not let him keep anything back. He had told only part of the truth to the leaders of Moab, when God commanded him not to go with them and not to curse His people. Now he must speak all that God has given him. What he says takes the form of a parable or proverb. It is a revelation from God, and it points forward as prophecy.

Balak had no proper idea of who God is. So Balaam told him, "God is not man, that He should lie, or a son of man, that He should change His mind." This was a lesson both Balak and Balaam needed. Because they could change their minds to suit themselves, they thought God was the same kind of being as they were.

Now it is impossible for God to lie, as Titus 1:2 tells us. His word stands: when He speaks, He makes it good. God's blessing rested on Israel, and no power of the adversary that Balaam could use could reverse it. The blessings given to the church are far higher than those given to Israel. So as we think about the spiritual and heavenly blessings that are ours in Christ, let us rejoice in the assurance these verses give.

Here we find ourselves on truly high ground, and on ground as solid as it is high. This is, in truth, "the top of the rocks" — the pure air and wide view of "the hills," where the people of God are seen only in "the vision of the Almighty." They are seen as He sees them, without spot or wrinkle or anything like that. All their flaws are hidden from view, and all His beauty is seen upon them.

Balak now took Balaam "to the field of Zophim, to the top of Pisgah," and there they built seven fresh altars and offered a bull and a ram on each one. What low and shameful thoughts both the king and the prophet had of their Creator! They imagined that such tricks and changes of place could completely change His mind about His people. The king of Syria and his advisers were just as foolish in Ahab's day. They said Jehovah was God of the hills but not of the valleys, so the Syrians expected victory if they fought on lower ground (1 Kings 20).

The words "the Lord" do not belong in the older English translation of Numbers 23:15. Balaam said to Balak, "Stand here by your burnt offering while I meet over there." He was not going out to meet Jehovah. He did not want Him to cross his path again. Numbers 24:1 says directly that he went "to look for omens." But Jehovah loved His people, unworthy as they were, and He would not allow this. So He stepped in a second time, and met Balaam. He put a fresh word in his mouth and said, "Go again to Balak and speak this way." It is an immense comfort to our souls to notice these divine activities. The God with whom we have to do delights to "stand between us and the foe."

There, at the "Watchman's field," Jehovah was indeed watching over His beloved people. He put a word in Balaam's mouth, and Balaam had to speak it to the man who wanted him to curse God's people. Balak was not alone; his princes were with him as witnesses to what the God of Israel thought of His people. Balaam claimed to be the Lord's servant, and Balak asked him what the Lord had spoken. So he had no excuse. He himself admitted that the message through Balaam came from Jehovah, the God of Israel.

Balak's question when Balaam returned to him was remarkable: "What has Jehovah spoken?" But we know he was not willing to accept whatever Jehovah might choose to say. His hope was that the second message would be more favourable to Moab than the first. What a delightful contrast is the attitude of Cornelius and his friends! Peter went to them in Caesarea at their invitation, and they told him: "You have been kind enough to come. Now therefore we are all here in the presence of God to hear all that you have been commanded by the Lord." (Acts 10:33) Such an attitude of soul brings blessing.

He returns to Balak, but this time he does more than confess that he cannot curse. There is a commanding power in his reply: "God is not man, that He should lie." The word Balaam uses here — "El" — expresses absolute Deity. This sets man in sharp contrast with God in His essential Being. Blessing — our blessing through grace — depends on what He is.

Men lie to one another, but God is altogether different. Men may change their minds, because they do not know where their own commitments will lead; but God knows the end from the beginning and has no need to change His mind. What He had said to Balaam and through Balaam, He would carry out; He would accomplish every word.

The Old Testament often uses the word "parable" for figurative language where no actual parable is told. So Balaam "took up his parable," Numbers 23:7, 18, and Job "continued his parable," Job 27:1; 29:1.

This setback did not stop Balak. He suggested they go to another place to see the armies of Israel: "You shall see only a fraction of them and shall not see them all. Then curse them for me from there." Was he so foolish as to think a more limited view of God's people would make any difference? How very little these two men really knew of God!

Balak was not alone; his princes were with him as witnesses to what the God of Israel thought of His people. Balaam claimed to be the Lord's servant, and Balak asked him what the Lord had spoken. This left him without excuse. He had admitted that the message through Balaam came from the LORD, the God of Israel.

What an awful rebuke this was to unbelieving Balak. He had surely expected a change in the mind of that God whose aid and help Balaam was to call upon. Maybe he thought that God would give way after a second asking. Maybe He would let Balaam speak a kinder word, as He did when Balak's princes first came to him. Instead, Balaam shouts to Balak to rise and listen, with an awful commanding voice — for so it must have been. Now Balak hears that God's promises to Israel are unchangeable. Nothing can ever reverse them.

Balaam continued: "Behold, I received a command to bless: He has blessed, and I cannot revoke it." This is a step beyond his first message. "God has not cursed"; now he passes from the negative to the positive. "He has blessed" — but his added words were venomous: "and I cannot revoke it." He would gladly have done so for reward. But how delightful to our souls to hear the enemy of God's people confess in public that he cannot reverse God's grace towards His chosen.

Balak's question when Balaam returned was remarkable: "What has the LORD spoken?" Yet from what we know of him, he was not willing to accept whatever the LORD chose to say. His hope was that the second message would be more favourable to Moab than the first. What a delightful contrast was the attitude of Cornelius and his friends! They had invited Peter to Caesarea, and when he came they said: "You have done well to come. So now we are all here in the presence of God to hear all that you have been commanded by the Lord" (Acts 10:33). Such an attitude of soul brings blessing.

Here Balaam goes further than he did in his first message. Then it was "God has not cursed"; now he moves from the negative to the positive: "He has blessed." But his added words carry poison: "and I cannot reverse it." He would gladly have reversed it for a reward. What a delight to our souls, to hear the enemy of God's people confess in public that he has no power to reverse God's grace towards His chosen ones.

In this majestic message, Israel's blessing and safety do not rest on Israel at all. They rest on the truth and faithfulness of Jehovah. "God is not a man, that He should lie, nor a son of man, that He should change His mind." This puts Israel on safe ground. God must be true to Himself. Is there any power that can stop Him from keeping His word and His oath? No. "He has blessed; and I cannot reverse it." God will not reverse the blessing, and Satan cannot.

Balak may take Balaam from place to place to look the people over, but God lets the prophet speak from only one point of view — what they are in the eyes of God. Remember, God is answering the enemy. What is happening on the high places of Moab is a dispute between Himself and the useless power of Satan. He has His own way of speaking to His people, and His own way of speaking about them in front of the enemy. It is a sweet and precious privilege that His people get to hear how He speaks of them. Such is our God. Our blessing depends on what He is.

Balaam said he had received a command to bless, for God had blessed Israel and Balaam could not reverse it, much as he wanted to. More than this: "He has not observed iniquity in Jacob, nor has He seen wickedness in Israel." God had disciplined Israel severely for their disobedience and rebellion. Yet He tells Israel's enemies that He had not seen iniquity in Israel. Why? Because God saw them as sheltered by the blood of sacrifice… The first prophecy sees Israel as sanctified; the second adds that they are justified.

Notice too that he used the natural name Jacob ("Supplanter") as well as the name of grace, Israel ("prince with God"). This shows God's grace in justifying the ungodly.

But can our failures change God's purposes of grace toward us? Will He stop loving us, erase our names from the book of life, and throw us back where He found us? Blessed be His holy name, NO! He chose us in Christ before the world was made… He has washed, sanctified, and justified us, and has sealed and anointed us with the Holy Spirit. All this must stand for ever, for God is faithful, whatever His people may be. In His righteous government He may discipline us, just as He disciplined Israel long ago, but He will never abandon His purposes of grace. "The gifts and calling of God are irrevocable" (Rom. 11:29). Listen to Moses in Deut. 23:5: "the LORD your God would not listen to Balaam; instead the LORD your God turned the curse into a blessing for you, because the LORD your God loved you."

We must remember that God is answering the enemy. What is taking place on the high places of Moab is a controversy between Himself and the futile power of Satan. He has His own way of speaking to His people, and He has His way of speaking of them in the face of the enemy. What a sweet and precious privilege, that His people may hear how He speaks of them!

Only on the ground of the grace that justifies could God call them what they were not. He saw them even now as what He would make them through the Saviour. This is what is before His mind. Clearly, God cannot justify sinners unless He blots out what they are and brings in what they are not. How can this be? Justification comes through another alone. Only in this way has God "not beheld iniquity in Jacob." It is not that He denies it; nor that there was no iniquity on their part, for indeed there was. "Neither has He seen perverseness in Israel." It is a question of what He looks at.

God compels Balaam to say, "He has not beheld iniquity in Jacob, neither has He seen perverseness in Israel." Balaam says it at a time when they were as perverse as they could possibly be in themselves. But the blood was on the mercy seat. God's eye rested on that blood, which spoke to Him of a perfect sacrifice for sin. So He would not allow the enemy to curse His people, or even to accuse them. He still disciplined them for their faults, as a people who ought to have been as holy in their ways as in their standing before God. All this was a picture, and imperfect under the law. But now it is completely and eternally true that God does not charge sin to those who are under the shelter of the blood of Christ.

It is not merely that they are a separated people dwelling alone; they are a justified people, having the Lord their God with them, and the shout of a king among them. "He has not beheld iniquity in Jacob, neither has He seen perverseness in Israel." The enemy may say, "There is iniquity and perverseness there all the while." Yes, but who can make Jehovah behold it, when He Himself has been pleased to blot it all out as a thick cloud for His name's sake? If He has cast it behind His back, who can bring it before His face?

"The LORD their God is with them, and the shout of a king is among them." The distinguishing mark of the people of God is that He is in them and among them. Wherever this is not the case, the saints show utter feebleness. It is a blessed truth that God has forever saved and justified His children. But He did it so that He may "dwell among them."

When Balaam's unwilling lips said that God "has not beheld labour in Israel," the word used is "labour" — what perverseness produces — and not "perverseness" itself. Balaam then shows how this comes about, when he says that not only is "the LORD their God with them," but also "the shout of a king is among them." That ringing shout of loyalty which welcomes the King is indeed the jubilee cry which proclaims liberty to the worn-out worker. No rest but in "the shout of a King!" Would that our hearts knew it better, and echoed it with the joyous songs that fit it! A King! our King!

When we apply this to ourselves, we must clearly separate two things. One is the judgment of the Spirit of God within us about the evil of the flesh. The other is the testimony of the Spirit about what we are before Him in Christ. We often find the soul judging itself rightly, yet forgetting the ground on which it stands before God. That resting place of faith is what He has done for us in the Lord Jesus.

These words are repeated to stress that Israel was under the care and protection of God. They had not come out of slavery under Pharaoh by their own strength. When Balak sent for Balaam, he had said to him, "Behold, a people has come out of Egypt" (22:11). God wanted Balak to understand that they came out of Egypt by His all-powerful arm.

What were they, this famous people? Where did they come from? "Your father was an Amorite and your mother a Hittite" (Ezek. 16). And later, what were they? A nation of slaves! Their first steps out of Egypt were a flight, and fear marked them until their enemies drowned in the sea. "God brought them out of Egypt." But now they have the strength of a unicorn.

The Hebrew word is reem. The Greek translation rendered it with a word meaning "one-horned," and from that the older English versions took "unicorn." Nothing in Scripture suggests the animal had only one horn. In fact Deuteronomy 33:17 speaks of "the horns of a unicorn," and it must have been an animal the Israelites knew. Its great strength, and the fact that it cannot be tamed, are its main features: unlike the tame ox, it cannot be put to work on a farm… Most likely it was a species of wild ox, the Bos primigenius.

The mighty strength of the wild ox was not their own. Their God gave it to them. The power of the wild ox, or buffalo, stands for what is most powerful. In Psalm 22:21 the Lord Jesus met the full force of the power of death, and God answered Him from the horns of the wild oxen — from the place where death, at the height of its power, had spent all its energy against Him. Here Israel had strength that no nation could overcome, given by God Who lived among them.

He had brought them out of Egypt, and His strength is compared to that of the aurochs, or wild ox. No man can resist such strength. Yet this is only a picture, for God's strength is far greater than any picture can show.

There are two parts in Numbers 23:22. The first presents Israel as the objects of God's care; the second, as the instruments of God's vengeance on the nations. Verse 23 answers to the first part, verse 24 to the second. "God brought them out of Egypt." It is the pledge that He never stops watching over them. When God begins to bless, He never stops… It is the assurance of His power always working for them, a power that would keep them safe from the world itself, and from the malice and hidden scheming of Satan.

"God brought them out of Egypt; he has, as it were, the strength of a wild ox." I dare not meddle with them, Balaam says. I understand far too well what they are. They are connected with God, with His strength and power. "According to this time it shall be said of Jacob and of Israel, What has God done!" According to what time? The time when Israel was faint and weak, worn down by the long journey, with none of their enemies beyond the Jordan yet beaten.

For the believer it is said, "according to this time" — not what men have done, but "what God has done" (Num. 23:21-23).

The great question in this moving scene is this: "Can Satan succeed in cursing the people of God, and so keep them out of the promised land?" This is not only a question about redemption, and about the joy of redemption at the start of their journey. It is a question at the end, when they have shown all their unfaithfulness — unfaithfulness even after the Lord had brought them to Himself. Can Satan succeed then? No.

Balaam, who used enchantments, had to admit that "there is no enchantment against Jacob, no divination against Israel." When the elders of Moab and Midian came from Balak, they were sent "with the fees for divination in their hand" (Num. 22:7); and when Balaam claimed to go and meet the LORD, he went "to look for omens" (Num. 24:1). No natural power could overcome the people of God, and no devilish power could prevail against them either.

In His own dealings with the people He will see everything and take notice of everything. But with the accuser it is a question of righteousness. God sees only this: according to the purposes of His grace, He has given a ransom, and the sins of His people are atoned for. He could not in justice see those sins. So the accuser's mouth is forced to confess that there are none. The enemy has no power against Jacob. And the ground is clearly taught. The words are said of Jacob and Israel, not of God; and they say not what Israel has wrought, but what God has wrought. Israel had the place, but the work was God's work.

According to what time? The time when Israel was faint and weak. They were discouraged by the long road, and they had not yet conquered any of their enemies across the Jordan. Their enemies were much mightier than they (Deut. 7:1, etc.), and yet he says, "What has God wrought!" The moment he sees them under the eye of God he says that.

In God's wisdom he was just the man to declare even to the enemy that it is entirely a question of what He has wrought, not in any way of Israel's doings or deserts.

God delights to speak of Jacob and of Israel. When we see Jacob in all his weaknesses and failures, God's mercy and grace shine out in His dealings with him. When we see Israel, the prince with God, we see the one whom God has enabled to be an overcomer. Whether in Jacob or in Israel, God's greatness stands out.

We need to be sober and watchful. We need to be strong in the Lord, wearing the breastplate of righteousness and the belt of truth. But we have no need for alarm and dread. We may walk through this evil world with a calm mind. We know the Lord's hand protects us, and we know the enemy has no power.

Egypt could hold Israel for centuries, but Egypt's wickedness ripened. When the hour came, no power in the air or on the earth could stop God's judgments on Egypt and His mercies on Israel. No enchantment and no divination will ever frustrate God's plan in the future.

We have the bold announcement made through the lips of a man who was a complete outsider, in race and in heart. It is all the more glorious for that, because the man who states its great principle could see how deeply blessed it was, without ever knowing its comfort in his own soul. In God's wisdom he was just the man to declare, even to the enemy, that everything turns on what He has wrought. It has nothing to do with what Israel did or deserved.

According to what time? It was the time when Israel was faint and weak. They were discouraged by the long journey, and they had not yet conquered a single enemy on the other side of the Jordan. Their enemies were much mightier than they… and yet he says, "What has God wrought! Behold, a people! As a lioness it rises up…" The moment he sees them under the eye of God he says that.

God not only acts for His people, He also uses them to defeat those who rise up against them, just as it is written here.

This was a solemn warning for the king of Moab. God's people would show all the mighty strength of the great lion and the unstoppable energy of the young lion as they fought the people living in Canaan. Victory for them was not in question; it was already assured by their God. The time for them to lie down in peace would come, but not before their foes had been overcome and devoured.

Israel is again seen as a lion. But now he is not rising up, as in chapter 23, verse 24; he is lying down… After defeating all his foes, Israel would be able to rest in the land God had marked out for them. No one would dare disturb a nation so majestic and strong.

This was prophecy when Balaam spoke it, but it is now history. Even so, the prophecy has not been completely fulfilled. Because of their failure, Israel lost the land God gave them. They became a prey to their enemies, who carried them off as captives. Yet the day is coming when this word will have its final fulfilment, and Moab will be among the enemies subdued, as Isaiah 11:14 says.

The lion is a picture of unstoppable strength. It may act lawlessly, or, as here, carry out God's judgments in righteousness… These prophecies are still unfulfilled. The One who holds God's mighty power, pictured by the lion, has not yet appeared in this character. He has been on earth as a lamb led to the slaughter, but not as "the Lion of the tribe of Judah."

Balak, deeply frustrated, told Balaam neither to curse nor bless Israel. Balaam's prophecy spoke of positive blessing for Israel, and Balak decided it would be better to say nothing. Balaam could only answer that he must speak as the Lord commanded, which was true, for he was only a tool in the hand of God.

Such revelations should have brought both Balak and Balaam down in repentance before God. They should have sought His mercy, for both knew well that they were dealing with the God of Israel. Confused and ashamed, Balak said, "Do not curse them at all, and do not bless them at all." Balaam only answered, "Did I not tell you, 'All that the LORD says, that I must do'?" The blessing was not from the heart of Balaam, but from the heart of God. Neither Balak nor Balaam could stop Israel being blessed.

We have learned something of how stubborn the flesh is. Otherwise it would amaze us that Balak and Balaam tried yet again to bring disaster on Israel. Balak was very angry at what he had to listen to. He said to Balaam, "Do not curse them at all, and do not bless them at all." Yet almost at once he added, "Come now, I will take you to another place. Perhaps it will please God that you may curse them for me from there." This was sheer wickedness. The LORD had already thwarted his plans twice. Yet he still meant to try again, and Balaam did not object.

Balak is in complete and all-distorting darkness. First Israel was forbidden to touch Moab. Next he says, "He whom you bless is blessed, and he whom you curse is cursed." He was trying to bring the curse on Israel when God had said, "Blessed are those who bless you, and cursed are those who curse you." So he was only bringing it on himself.

The enemy's attempt did not just make God repeat the same blessing. It drew out His activity, as it were, to bring out all the riches of His blessings. He carries out His own purposes according to His own will and thoughts.

So it is with us, dear friends. We are taken up with our own (often) foolish thoughts. The accuser is speaking against us. Yet nothing can succeed, because God works for us.

Balaam knew enough of God to be sure that if the people of Israel could be tempted into sin, the LORD's hand would come down on them in judgement. So we read in Numbers 25:1-2: "While Israel lived in Shittim, the people began to whore with the daughters of Moab. These invited the people to the sacrifices of their gods, and the people ate and bowed down to their gods."

We have learned something of the stubbornness of the flesh. Without that, we would be amazed that Balak and Balaam should try yet again to bring disaster on Israel. Balak was very angry at what he had to listen to. He said to Balaam, "Neither curse them at all, nor bless them at all." Yet at once he added, "Come, please, I will bring you to another place; perhaps it will please God that you may curse them for me from there." This was plainly sheer wickedness. The Lord had already thwarted his plans twice. Still he meant to make another effort, and Balaam did not object.

Balak no doubt believed in many gods, each with his own areas or high places. He saw the Lord as only another of these. So he thought a change of place might produce the cursing he wanted. But again the Lord met Balaam and put in his mouth the words he had to speak.

Such revelations should have brought both Balak and Balaam down in repentance before God, and they should have sought His mercy. Both knew well that they were dealing with the God of Israel. The blessing was not from the heart of Balaam, but from the heart of God; and neither Balak nor Balaam could stop Israel being blessed.

He had no sympathy at all with the thoughts of the heart of God, none with God Himself. The fear of consequences ruled him. If it were otherwise, the blessing of the people would have made him so happy that he would have shuddered at the idea of cursing what God had blessed. God, however, will use him to give a glorious testimony on behalf of His people. At the same time He condemns the crooked ways of the prophet, for they were indeed crooked.

Balaam could only answer that he must speak as the Lord commanded, which was true, for he was only a tool in the hand of God.

How little did Israel know or imagine what was going on between the Lord and the enemy. God was setting out their perfection through the tongue of the covetous prophet. At that very moment they may have been grumbling in their tents. Balak would gladly have Israel cursed; but, blessed be God, He will not allow anyone to curse His people. He may have to deal with them Himself, in secret, about many things; but He will not allow another to move his tongue against them.

So the moment any enemy or accuser comes on the scene, the Lord places Himself in front to receive and answer the accusation. His answer is never founded on what His people are in themselves. It always rests on what He has made them through the perfection of His own work. His glory is bound up with them, and in defending them He maintains His own glory. He places Himself between them and every accusing tongue.

Balaam shows what a man can become when his heart is covetous. He sold himself to Satan for rewards in this life. He ignored every warning from God that stood in his way on a path leading to destruction. He professed to be the servant of God, but in reality he served Satan, to get the rewards his heart was set on. He was willing to curse the people God had blessed, and to give advice that would bring God's judgment on them.

It is amazing to see Balak keep trying to curse God's people after all that God had said to him through the lips of Balaam. God had just said, "God is not man… that He should change His mind." Yet Balak said to Balaam, "Come now, I will take you to another place. Perhaps it will please God that you may curse them for me from there." This is man in his self-will and ignorance of God, bringing God's just judgment on himself by opposing His will. To get what he wanted, Balak takes Balaam to the top of Peor, named after his god, Baal-Peor.

In Balak we see how completely the knowledge of God was lost… He thought God was just like himself, or like the god he imagined for himself… To him, circumstances and place could influence gods and men alike. So, judging the LORD as he would judge Baal, he says, "You shall see only a fraction of them, and shall not see them all; and curse them for me from there." But God is not man, that He should lie, or a son of man, that He should change His mind. He had spoken, and He would make it good.

In this magnificent parable, Israel's blessing and security do not depend on themselves. They depend on the truth and faithfulness of the LORD. "God is not man, that He should lie, or a son of man, that He should change His mind." This places Israel on safe ground. God must be true to Himself. Is there any power that can possibly prevent Him from fulfilling His word and oath? Surely not. "He has blessed; and I cannot reverse it." God will not, and Satan cannot, reverse the blessing.

The enemy's attempt did not make God merely repeat the same blessing. It drew out His activity, so to speak, to bring out all the riches of His blessings. He carries out His own purposes according to His own will and thoughts.

The new viewpoint was "the top of Peor, that looks towards Jeshimon" (Jeshimon means "the waste"). This time Balaam was forced to give a truly delightful description of the people as God saw them. But the people were not yet in Canaan, resting in possession of every promised blessing. They were still in the desert wastes. Look at the New Testament letters. There we find wonderful descriptions of God's saints — not only as they will be in heavenly glory for ever, but as they are today, while in this evil world!

Balaam could not succeed in enchantment against Israel… The effort was to get the LORD to curse His people. Balaam could not do it, and had to bless instead. There is no possibility of using Satan's power against the people of God… He has no power as an adversary. It is as a tempter he has power. When the enemy could not bring a curse on the people, he tried to seduce them into wickedness.

It is amazing to see Balak still trying to curse God's people after all that God had said to him through the lips of Balaam. God had just said, "God is not man… that He should change His mind." Yet Balak said to Balaam, "Please come to another place; perhaps it will please God that you may curse them for me from there." Such is man in his self-will and ignorance of God. By opposing God's will, he brings God's just judgment on himself. To get what he wanted, Balak takes Balaam to the top of Peor, named after his god, Baal-Peor.

Yet again Balak picks another place (v. 27). He does not know the God of heaven and earth. To his dark idolatrous soul, was the Jehovah of Israel any more than the local god of one people, or of one small area? There He might be supreme, while in another place another god would rule. The idolatry of every land and age never went beyond this. Each nation had its own god… Long afterwards the Syrians said the God of Israel was the god of the hills, and not of the valleys.

The new point of view was "the top of Peor, that looks towards Jeshimon" (meaning, "the waste"). This time Balaam was forced to give a truly delightful description of the people as God saw them. But the people were not yet in Canaan, resting in possession of every promised blessing. They were still in the desert wastes. In the New Testament letters we find wonderful descriptions of God's saints. They show us not only how they will be in heavenly glory forever, but how they are today, in this evil world! God sees His saints as "in Christ," and faith says with joy, "as He is, so we are in this world" (1 John 4:17).

But now he comes nearer still. From the top of Peor, Balaam sees the people staying in their tents, tribe by tribe. The nearer he gets, the deeper the impression made on him. Now he says, "How lovely are your tents, O Jacob!" The nearer vision you have of the people of God, the more fully you will realise the wonder of their blessing.

Hatred and unbelief think of circumstances. The sight of Israel had frightened Balak, and in the folly of unbelief he tries to draw Balaam away from the influence of what he dreaded himself. Unbelief never thinks of the thoughts of the Lord, and the people were not hidden from Him. His persistence in seeking the curse enlarged the blessing; it is always so. He does not know God. And God could not simply repeat the blessing already given, so it grows fuller each time.

The effort was to get Jehovah to curse Israel, but they could not. God held Balaam's lips and forced him to speak blessings instead of curses, despite himself. "Resist the devil, and he will flee from you." When the devil comes as an adversary, he has no power. The secret of his power lies in coming in as a tempter and seducer. Satan could not get Jehovah to curse Israel. So he seduced them into wickedness, leading them "to eat things sacrificed to idols, and to commit sexual immorality." Then how could the holy God bring them in? (See Numbers 25.)

Balak and Balaam tried yet again to bring disaster upon Israel. That would amaze us, if we had not learned something of the wilfulness of the flesh. Balak was very angry at what he had been forced to listen to. He told Balaam not to curse them at all and not to bless them at all. Yet almost at once he added, "Please come, I will take you to another place. Perhaps it will please God that you may curse them for me from there." This was sheer wickedness. The LORD had already thwarted his plans twice. Still he was determined to make another effort, and Balaam did not object. The enemies of God's people were never more persistent in their hatred than at this time.

Balaam exposed his idolatrous character at once by asking Balak to build seven altars, offering on each one a bull and a ram. God allowed only one altar of burnt offering (Ex. 27:1; Heb. 13:10), for the altar speaks of Christ, the only way of approach to God. But Balaam believed in "many gods and many lords" (1 Cor. 8:4-5).

In the first verse of our chapter Balaam says, "Build for me here seven altars." We see at once what this man was. He claimed to be a prophet of the LORD, but he was in league with the powers of darkness. When Elijah was in conflict with Baal, he repaired the LORD's one broken-down altar, and he prevailed. In contrast to that, we are now to see that the seven altars of Baal can achieve nothing against the blessing of God.

Balak's words to Balaam make his idea of God clear. He thought God was just like himself, or like what he imagined his own god to be. At his highest, he could not imagine anything beyond nature. He might picture a monster with every attribute nature could suggest. His god Baal was only the expression of his own imagination. He might think that the LORD was a more powerful God than Baal, and so he did not tell Balaam to consult the god of Moab. But to him, gods and men alike were not beyond the influence of circumstances and place.

Whatever Balaam's purpose was in raising his altars, he had to learn one thing. No amount of sacrifice could make God change His mind. "God is not man, that he should lie, or a son of man, that he should change his mind" (Num. 23:19). God could treat Israel as His chosen people, quite apart from what they were in themselves. God viewed them in the light of His purpose. The altars and sacrifices could not alter God's purpose to bless those He had chosen — whether they were offered to the LORD or to the spirit Balaam consulted.

Whatever the oxen and rams on the altars meant to Balaam, they suggested Christ to God. When Christ is before Him in the perfection of His great sacrificial work, what can He do but bless His people? Balaam understood nothing of this. He was as blind as the wicked men who put the blessed Son of God on the cross of Calvary. There was a side to that cross of which they knew nothing. They never imagined that God would bring vast blessing out of their appalling deed.

By now Balaam had at least learned that the LORD had the unchangeable purpose of blessing Israel. So this time he knew it was useless to seek enchantments from evil spirits. Instead he set his face toward the wilderness, where Israel was camped as God had ordered (Num. 24:1). Then the Spirit of God took possession of him to convey another wonderful prophecy.

We have already learned something of the wilfulness of the flesh. Without that, we would be amazed that Balak and Balaam should try yet again to bring disaster on Israel. Balak was very angry that he had to listen to such words. He said to Balaam, "Do not curse them at all, and do not bless them at all." Yet almost at once he added, "Come, please, I will bring you to another place; perhaps it will please God that you may curse them for me from there." This was plain, sheer wickedness. The Lord had already blocked his plans twice. Yet he still wanted another try, and Balaam did not object.

God had said in plain words that He means exactly what He says. Even so, Balak hoped that a new location might change His mind! There, on the top of Peor, Balaam asks again for seven altars with a bull and a ram offered on each. Balaam himself had not yet learned there is only one God.

Balaam exposed his idolatrous character immediately by asking Balak to build seven altars, offering on each one a bull and a ram. God allowed only one altar of burnt offering (Ex. 27:1; Heb. 13:10), for the altar speaks of Christ, the only way of approach to God. But Balaam believed in "many gods and many lords" (1 Cor. 8:4-5).

It is hard to say why Balaam told Balak to build his seven altars and prepare his seven oxen and seven rams. He may have wanted to appease God by sacrifice, trying to turn Him from His purpose to bless Israel. But the sacrifices were more likely offered to the demons that lie behind all idolatrous worship. Paul writes, "What pagans sacrifice they offer to demons and not to God" (1 Cor. 10:20).

On the high places Balaam had seven altars prepared, with a bull and a ram on each. To make himself acceptable to God he says, "I have arranged seven altars, and I have offered on each altar a bull and a ram." So man — the flesh — would try to propitiate God. Is there anything more offensive to Him?

Whatever the oxen and rams on the altars meant to Balaam, they suggested Christ to God. When Christ is before Him in the perfection of His great sacrificial work, what can He do but bless His people? Balaam understood nothing of this. He was as blind as the wicked men who put the blessed Son of God on the cross of Calvary. There was an aspect to that cross of which they knew nothing.

Hatred and unbelief think of circumstances. The sight of Israel had frightened Balak, and in the folly of unbelief he tries to draw Balaam away from the influence of what he dreaded himself. Unbelief never thinks of the thoughts of the Lord, and the people were surely not hidden from Him. His persistence in seeking the curse enlarged the blessing; it is always so. He does not know God. And God could not merely repeat the blessing already given, so He unfolds it further each time.

Balaam pretended that the sacrifices were to Jehovah. He said to Balak, "Stand by your burnt offering, and I will go; perhaps the LORD will come to meet me." We learn in the first verse of the next chapter what Balaam really sought. This is the key that unlocks the puzzle for us. He was not seeking Jehovah's presence, but enchantments. That is, he sought the spirit or spirits he was familiar with, and his sacrifices were for them.

Why the word "perhaps"? Did God ever refuse to meet a soul that sincerely sought Him? Why this language of uncertainty? It was pious cant. When he turned aside to "a bare height" Balaam had no wish whatever to meet Jehovah. His one desire was that Jehovah would let him alone, so that he could do what Balak wished and earn his reward. Numbers 24:1 tells us definitely that he went "to seek for enchantments," which means he was trying to get through to the demons he was used to dealing with.

Balaam used enchantments himself. Yet he had to confess, "Surely there is no enchantment against Jacob, neither is there any divination against Israel."... If there was no natural power to overcome the people of God, neither was there any diabolical power that could prevail against them.

Balaam was now fully convinced that it was useless to turn aside any more to seek enchantments. He had proved by experience that the power of Hell is of no use against the power of God, and that nothing could turn His heart away from the people of His choice. This should have produced in him a broken and contrite spirit, but sadly it produced no such effect!

He did not go to meet Jehovah; he did not wish Him to cross his path again. Numbers 24:1 says plainly that he went "to seek for enchantments." But Jehovah, in His love for His people (although they were unworthy), would not allow this... It is an immense comfort to our souls to notice these divine activities. The God we have to do with delights to "stand between us and the foe."

Balaam sees at last that God is set on blessing. He yields to the power of God, no longer goes out after enchantments, and the Spirit of God comes upon him... Notice here that this is not a look ahead to Canaan, nor Israel in their permanent homes. Balaam turns his face towards the wilderness and sees Israel living in their tents. There the Spirit sees them, and declares the beauty and the order of the people in the eyes of God.

It is not what will be true in the future Canaan that he is speaking of, but what is true of the people of God here and now, in the wilderness... He says, What! with all their miserable sins, sorrows, and quarrels? Yes, for God sees the things that are not, as He had already refused to see the things that were — their iniquity and perverseness. Let anyone stumble at it who will: we glory in it!

When we have any matter completely cleared before God from all question of sin, it is not His way to stop there. As we know, freedom follows for the Christian, quite apart from what he once was. He is free to enter into the positive enjoyment of two things: the place of blessing in which he stands, and God Himself, now truly known in Christ.

But Balaam set his face "toward the wilderness" — why? Because the children of Israel were still in the wilderness. The wilderness was not Canaan, but Israel was there. The world is not heaven nor the glory, but the church is there now. While the church is in the wilderness, the Spirit of God can take up the parable and show what the church is in God's eye. So here, Balaam is not walking through the tents of Israel, or he would have heard the murmurings and discontent of Israel. He is not in the camp. He has gone up to the top of the hill. Looking at them with God's eye, what does he see? Israel abiding in their tents according to their tribes.

Notice how remarkably the Spirit of God works here. Balaam is not regenerate, and he is linked with the enemies of God, and yet the Spirit puts a word in his mouth and compels its utterance. That word is as true as any that inspiration ever uttered — blessedly true — and yet spoken by the unwilling lips of a wicked man! What an illustration of the mighty, irresistible power of that Spirit, and what a joy to know that the power is for us and not against us. Alas, poor Balaam! He may speak by the Spirit, but be a stranger to the Spirit.

We must pause here and put a question to our own hearts. Is it not possible for us to "see" in an intellectual way, and even to speak of the precious things of God, without our own hearts being moved by them? As we read God's Word and come to understand its teaching, let us exercise our hearts and consciences. Then the truth may get a firm hold of us, and shape and influence our lives.

What order! Balaam saw Israel abiding in tents "according to their tribes." Our God is a God of order. When the Lord Jesus fed the five thousand, He did not let them drop down on the grass as they pleased. He said, "Have them sit down in groups of about fifty each" (Luke 9:14). Jehovah Himself planned Israel's camp in the wilderness. He arranged the tribes around the Tabernacle in four groups of three, each under its own banner (Num. 2). In the same way, God has placed every member in the body of Christ. He supplies each one from the endless resources of the Head in heaven, giving all that is needed for the blessing and growth of the whole. "God arranged the members in the body, each one of them, as He chose" (1 Cor. 12:18).

Why could Balaam not curse God's people? The secret is found in Numbers 24:2, where Balaam "saw Israel abiding in his tents [covered] according to their tribes." Again, "How lovely are your tents [covered], O Jacob" (v. 5). The people were stubborn and rebellious, but in the picture they were covered. So Balaam, the false prophet, had to speak truth against his own will, because he had received a command to bless.

The great question is not so much what the enemy may think of God's people, or what they may think about themselves, or what they may think of one another. The real, all-important question is: what does God think about them? … God sees us, thinks of us, speaks about us, and acts towards us according to what He Himself has made us and has done for us. He deals with us according to the perfection of His own work. "Onlookers may find many faults"; but as regards our standing, our God sees us only in the comeliness of Christ; we are perfect in Him.

Balaam knew God's will better than Balak did. Yet greed blinded him, so he too kept on in his own self-will, clearly imagining that Balak's purpose could still be reached. Knowing that God was determined to bless Israel, he did not go "as at other times, to look for omens, but set his face toward the wilderness." This is the plainest statement of Balaam's evil intention: he tried to avoid getting into God's presence, because he knew God would not let him curse His people.

From this high place God would make Balaam speak out His thoughts about His people, and to this end "the Spirit of God came upon him." Balaam would gladly have spoken to curse Israel, under the influence of his familiar spirit or out of the depths of his own wicked heart. But under the compelling power of God's Spirit he must only speak what God determines.

In saying that his eyes were now opened, he confessed that they had been shut, and so he had been in the dark. It does not follow that his opened eye meant he had turned to God. Indeed his later history proves he had not. But his opening words assure us that he did speak as a prophet, and the words he spoke were the words of God.

The man knew that God had opened his eyes, and that he was looking at things his heart had no interest in. While he described the blessing and final triumph of the people he hated, he knew himself to be a fallen man. Not "fallen into a trance," as the older translation says, but truly fallen. This privileged but wilful man has gone down to eternal ruin.

He was like the Pharisees of John 9, who asked the Lord, "Are we also blind?" The Lord answered them with these solemn words: "If you were blind, you would have no guilt; but now that you say, 'We see,' your guilt remains" (John 9:41). This is the state of religious men, who claim to be enlightened with the knowledge of God, but in reality are blind guides of the blind.

But Balaam set his face "toward the wilderness" — why? Because the children of Israel were still in the wilderness. The wilderness was not Canaan, but Israel was there. The world is not heaven or the glory, but the church is there now. While the church is in the wilderness, the Spirit of God can take up the parable and show what the church is in God's eye. So Balaam is not walking through the tents of Israel, or he would have heard their murmuring and discontent. He is not in the camp. He has gone up to the top of the hill, and looks at them with God's eye.

Not all the powers of earth and hell, men and devils combined, can draw out a single breath of curse or accusation against the Israel of God… They shine in all the beauty which He has put upon them. To see them like this, we only have to climb to the top of the rocks and have our eyes open, looking at them from His point of view, so that we may see them in "the vision of the Almighty."

The Spirit of God came upon Balaam, his eyes were open and he heard the words of God — three advantages which we have. We are responsible to use them. Because we have the Holy Spirit our eyes have been opened, but we must want to understand the truth.

As Balaam opened his lips for the third time he spoke of himself in a remarkable way. In saying that now his eyes were opened he confessed that they had been shut, and therefore he had been in the dark. The Spirit of God had come upon him, and he was saying what the Spirit forced him to say. So his opened eye does not mean that he had turned to God. His later history proves that he had not. But his opening words assure us of this: he really did speak as a prophet, and the words he spoke were the words of God.

In the opening words of this oracle, Balaam tells us that his eyes were open. He was not ignorant of the evil of his way. He knew full well that he stood in deadly opposition to the will of God when he sought to curse His people, and now he has to proclaim his own guilt. He had "heard the words of God," and he had seen "the vision of the Almighty." In other words, God had shown him His mind and will about His people. God even let him see the people as God Himself saw them.

The world is not heaven or the glory, but the church is there now. While the church is in the wilderness, the Spirit of God can take up the oracle and show what the church is in God's eye. So Balaam is not walking through the tents of Israel, or he would have heard the murmuring and discontent of Israel. He is not in the camp, he is gone up to the top of the hill, and, looking at them with God's eye, what does he see? Israel resting in their tents according to their tribes.

The word Balaam uses for God — "El" — is the expression of absolute Deity. Blessing — our blessing through grace — rests on what He is… This title of God is put into Balaam's lips, and it speaks of the absolute character of the blessings pronounced. "Has He said, and will He not do it?" So a further title is used (Num. 24:4), "Almighty" — the Accomplisher of all that He has spoken.

When he saw the visions of God, Balaam had to fall down, just as he did before the angel (ch. 22:31). Yet his eyes were so opened that he saw Israel from God's viewpoint. How sad that this had no lasting effect on his heart!

The man knew that God had opened his eyes, and that he was looking at things his heart cared nothing for. Even while he described the blessing and the final triumph of the people he hated, he knew he was a fallen man. Not "fallen into a trance," as the Authorised Version puts it, but truly fallen. This privileged but wilful man has gone down to eternal ruin.

Where can we find nobler or more glowing words than what Balaam said in Num. 24:4 and the verses that follow? Yet what can be more appalling than the terrible history of his later life, and of his end? "Balaam also, the son of Beor, they killed with the sword" (Num. 31:8). Part of his prophecy came true in his own shameful death and beyond — "I see him, but not now; I behold him, but not near." No, wretched Balaam! no, indeed!

A person may share in the Holy Spirit — that is, take part in His workings — without necessarily having received the Holy Spirit who lives in the saints. In them He is the seal of their faith and redemption. It was by the Holy Spirit that Balaam looked down from the heights on the beauty of the camp of Israel. He rejoiced and exclaimed, "How goodly are your tents, O Jacob, and your tabernacles, O Israel!" — and yet what followed shows that he was not a child of God.

Balaam is not walking through the tents of Israel, or he would have heard the grumbling and discontent of Israel. He is not in the camp; he has gone up to the top of the hill, and, looking at them with God's eye, what does he see? Israel settled in their tents according to their tribes.

Read his whole third parable carefully and you will see that Balaam begins with the coverings of the people before he speaks of the people themselves. In Exodus 26 the instructions for the tabernacle and its fittings describe its layers by three names: the tabernacle (v. 6), the tent (v. 12), and the coverings (v. 14). All these things spoke to God of Christ, whose personal perfections cover His people and secure every blessing for them. How suggestive, then, are Balaam's words: "How goodly are your tents, O Jacob, and your tabernacles, O Israel!" Sadly, the unhappy man was incapable of appreciating the sweetness of what he said.

Suppose one had gone down to examine those tents and dwellings. In the sight of man they might have looked "black as the tents of Kedar." But looked at in the vision of the Almighty they were "goodly," and whoever did not see them that way needed to have "his eyes opened." If I look at the people of God "from the top of the rocks," I will see them as God sees them: clothed with all the loveliness of Christ — complete in Him, accepted in the Beloved. This is what will enable me to get on with them, to work with them, to have fellowship with them, to rise above their rough points and angles, their blots and blemishes, their failures and weaknesses.

In the very next chapter Israel fell into terrible evil. Did that change God's verdict? Surely not. He judged and disciplined them for their evil. He is holy, and He can never approve in His people anything contrary to His nature. But He could never reverse His verdict about them... the moment an enemy comes out to curse or accuse, He stands in front of His people and says, "I see no iniquity" — "How goodly are their tents."

God had deep pleasure in viewing His people gathered around Himself, as He dwelt in their midst. It is the same today. God dwells among His people; they are a "dwelling place for God by the Spirit" (Ephesians 2:22); and it is with deep delight that He views His own as gathered around the Lord in the assembly.

Do you think that such views of God's grace will feed a spirit of lawlessness? Far from it! We may be sure we are never further from that terrible evil than when we are breathing the pure and holy air of "the top of the rocks"... And the only true and effective way to raise the standard of moral conduct is to keep resting in this most precious and calming truth, that God sees us perfect in Christ.

Balaam spoke not only of the order of the children of Israel, but also of their beauty and fruitfulness... Balaam set his face towards the wilderness. What he would in fact have seen was many tents pitched round a tabernacle in the middle of the bare sand of the desert. That was a dreary enough sight in itself. What Balaam saw, however, was no mirage of the desert; it was the vision of the Almighty. The trees planted by the river spoke of refreshment, fruitfulness and beauty.

They are spread out low, as the valleys are. But all the streams of the hills water them. That is the law of nature, and God's own ordering: the streams serve what lies low. The next picture brings out this thought more fully. They are "like gardens beside a river" — yes, gardens planted by the LORD Himself, with aloes, rare and sweet-smelling plants from far lands, or with cedars, which Scripture elsewhere calls the grandest things in nature, with a leaf that never fades.

I believe all the glories of Christ are connected with the rivers of living waters. Everyone who believes can say, in one sense, "God has made us like the aloes and cedar trees beside the waters." Every stone might be baking hot, with not a drop of water to cool it. But there is one place in the wilderness where there was not only a drop, but rivers of living waters.

What a blessed picture this is! And could we be happy to see them stunted, dishonouring the Lord? The glory of Christ is at stake, for His character should show in us. Paul says to the saints at Corinth (not, you ought to be, but), "You are a letter from Christ, written with the Spirit of the living God." No, I must grieve when I find in them what is contrary to their beauty in Christ. They are "like aloes," and like "cedar trees." It is not merely that God has not seen iniquity in them — He has seen beauty.

If I am looking at the people of God "from the top of the rocks," I shall see them as God sees them. That is, clothed with all the beauty of Christ — complete in Him — accepted in Christ, the Beloved. This is what will let me get on with them, work with them and have fellowship with them. It lifts me above their points and angles, blots and blemishes, failures and weaknesses. If I do not look at them from this high, divine ground, I shall surely fix my eye on some little flaw. And that flaw will completely spoil my communion and cool my affections.

Balaam does not speak of what they were to become in Canaan. He speaks of what God saw them to be while they were still in the wilderness. So it is a lovely picture of what grace does for the Christian and the church now. No doubt it is a vision only for faith. But it is a vision for open eyes, not shut ones, as it says here. It is no illusion, no heated human imagination of what they are going to be. It is what God sees, and delights to let us see by faith, in His people here below.

This has not yet come true. Israel is still living in miserable huts, far from being like gardens by the riverside, or aloe trees and cedars beside the waters. But the prophetic eye sees it all done. Balaam's vision leaps over centuries to the time of the end, when Israel's unbelief has ended.

Those who are drawing on the infinite resources of God have something to give to others. They take in more than they can hold. So Balaam says, "Water shall flow from his buckets, and his seed shall be in many waters." If Balak had understood what he was hearing, he would have had no fear of Israel. The people were meant to be a blessing to all the nations. They were to spread the knowledge of the one true God, and to share His wonderful grace with others. Israel has never yet risen to this.

Material prosperity and spiritual blessing await Israel. They will also be the means of blessing to others, and with no stingy hand. "Water shall flow from his buckets" is a figure that shows the lavish abundance of the blessing. Wherever the Israelite goes, he carries blessing.

"Water shall flow from his buckets" (v.7) reminds us of the "rivers of living water" that flow from within a believer (John 7:38), for the blessing of others too. So Israel will be a source of refreshment for all the nations in the Millennium. "His seed shall be in many waters." The waters speak of the Gentile nations (Rev. 17:15). So the descendants of Israel will spread an influence of great blessing over the whole world.

Agag was the title of the kings of Amalek, probably a general title, like the title Pharaoh, king of Egypt. (1 Sam. 15:9, 32; Num. 24:7)... Amalek descended from Esau, through Eliphaz. (Gen. 36:12, 16)

In this picture of fullest blessing, we cannot miss Israel's supremacy over Amalek. We have seen what Amalek stands for (Ex. 17). In the earlier prophecy, the meek King of Israel meets the restlessness of the flesh, and His rest-giving yoke conquers it. Now, as the direct result, Amalek's king comes down. Simonis gives the meaning of his name as "very high," which seems to fit the sense best. Israel's King is higher than the highest. And is not self-exaltation the very thing that gives free rein to the lusts of the flesh?

Israel had no king, and would not have one for many years to come. Even so, it could be foretold that "his king shall be higher than Agag, and his kingdom shall be exalted." The Spirit of God who had come on Balaam was looking forward to the coming of Messiah. He would not only be higher than Agag, the king of Amalek, "the first among the nations." He would be King of kings and Lord of lords. There was a partial fulfilment of this prophecy in David and Solomon, but the Lord Jesus is the One the Spirit of God has in view.

Then, besides this, there is strength. "His king shall be higher than Agag, and his kingdom shall be exalted."... Notice the difference: the tents "are" lovely now, but the king "shall be" higher than Agag. The people did not yet have a king. Their visible blessing in power had not yet come. Their exaltation was to be a future thing in the land.

Balaam is not speaking of what they would become in Canaan. He speaks of what God saw them to be — indeed, what God let him see them to be while they were still in the wilderness. It is therefore a wonderfully lovely picture of what grace does for the Christian and the church now... No doubt it is a vision only for faith; but it is a vision not for closed eyes, but for open eyes, as it says here.

Yet "Israel" is a name of power; but to make that power real, we must come back again to the foundation. So here the refrain of redemption comes back, with its results.

While this glory is coming, God reminds the people where they came from. The same words come back from the second prophecy (23:22), where they go with God not looking on iniquity, and with Israel kept safe from every spell — there too with power against their enemies. But here, in this third prophecy, there is not only victory over the enemy in battle, but the complete conquest of the "nations his enemies." God would not have them forget that He brought them out of Egypt. However high they rise in glory and power, they were once a nation of slaves. God is the source of all good, clothing with beauty and endowing with power.

The repetition surely stresses that Israel were under the care and protection of God. They had not come out of Pharaoh's bondage by their own strength. When Balak sent for Balaam he had said to him, "Behold, a people has come out of Egypt" (22:11). God wanted Balak to understand that His all-powerful arm had brought them from Egypt. He had freed them from the bondage of Pharaoh, and had cared for them all through their wilderness journey.

Nothing in Scripture shows that the animal had only one horn. In fact Deut. 33:17 speaks of "the horns of a unicorn" (see margin), and it must have been some animal the Israelites knew well. Its great strength and wildness are its main features: no one can put it to farm work, as they could the tame ox.

It was hopeless for Balak to oppose Israel, for he had, as it were, the supreme power and strength of the buffalo; God had given him strength like that of this very powerful animal. By repeating this, God left Balak in no doubt: he could no more hope to defeat the people of God than he could meet the charge of the buffalo single-handed.

Balaam's final parable is about the victorious power of the people of God, when Christ takes His place at their head… Balaam paints a vivid picture of the power of God as it acts for His chosen people, and in them… For the second time he points back to the great deliverance from Egypt. The God who broke the power of the enemy at that time will break the power of even mightier foes in the coming day (Micah 5:8).

I dare not meddle with them, Balaam says; I have too much understanding of what they are, to do so; they are connected with God, with His strength and power.

First Israel was forbidden to touch Moab. Next Balak says, "He whom you bless is blessed, and he whom you curse is cursed." And he was seeking to bring the curse on Israel when God had said, "Blessed are those who bless you, and cursed are those who curse you." So he was just bringing it on himself.

We must remember that in all this Balaam could no more resist the power of God working on him and through him than his donkey could stay silent earlier. We must not suppose that there was the smallest measure of real sympathy with what God was doing. The whole event was God's power at work, despite all that could be done against His people. He acted so because He would confound the enemy who turned to Satan's power to bring a curse on Israel.

In Numbers 24:9 Balaam was forced to repeat two ancient prophecies about Israel. Jacob said of Judah in Genesis 49:9: "Judah is a lion's cub; from the prey, my son, you have gone up. He stooped down; he crouched as a lion and as a lioness; who dares rouse him?" The LORD said to Abram in Genesis 12:3, "I will bless those who bless you, and him who dishonors you I will curse." So the God of Israel confirmed His word through the lips of a determined enemy!

After devouring the prey the lion lies down. God brings rest to Israel after the defeat of all their enemies. So He promises, "Jacob shall return and have quiet and ease, and none shall make him afraid" (Jer. 30:10). No nation will want to stir up Israel's anger all through the thousand years of peace. Even at the end of that time, nations will come together in hostility against Israel. Israel will have no need to fear, because God will destroy their enemies with fire from heaven (Rev. 20:7-10).

David's throne is to be lifted up from the dust, and Judah's long-delayed hope is to open into fulfilment. It is strange that critics and commentators can see, in the Lion of Judah opening the book of God's purposes, only the general truth of Christ on the throne ruling the course of events. The clear reference ties Judah's Lion to Judah taking the prey, and then crouching with a strength that no one will dare to provoke.

In attempting to curse the people of God, both were judged by God. It has been the same all through Israel's uneven history. Nations that have interfered with God's people have not done it without cost. God may have used nations, like Assyria, as the rod of His anger to discipline His people, but in imagining they could act as they pleased in this, they brought God's judgment down on themselves.

The blessing of all nations, as we have seen, is bound up with the blessing of Israel because they are the LORD's people. So Balaam closes his parable with the words of God to Abraham. Matthew 25 gives the fulfilment. There the Son of Man sits on the throne of His glory. He separates the nations one from another by how they treated one of the least of His brothers, the children of Israel.

Balak was greatly disappointed with the first and second parables; but after he heard the third, where the people he hated were described as not only sanctified and justified, but positively lovely in the eyes of the LORD, he was furious… He now wished to get rid of his visitor.

In a word, we see the separation of the people from the world. We see their justification. We see their order and their beauty, as planted by God near the everlasting sources of the river of God. And then we see the coming of Christ. The prophecy is perfectly beautiful. Notice too that the prophecies, in the renewed effort to bring a curse on them, are not repetitions. Each such effort brings out something more of what God had in His mind for His people — for blessing.

Israel's tents are seen as beautiful in the eyes of the LORD. And more than that, the people themselves are presented to us as holding fast to those ancient sources of grace and living ministry found in God… And only to think that we owe these magnificent words to the godless partnership between Balak and Balaam!

In the earlier vision of Numbers 24, Balaam uses still stronger terms about the power God would give them. Those words bring Balak's anger to a head… We must remember this: in all of it, Balaam could no more resist the power of God working on him and through him than his donkey could stay silent earlier. We must not suppose that there was the smallest measure of real sympathy with what God was doing. The whole transaction was one of God's power, in spite of all that could be done against His people.

Three times the enemy has tried and three times failed. Now Satan, in the person of Balak, appears in more open opposition. He acts as though he would take revenge on his helpless servant. For Balak here is only the mouthpiece of Satan. In anger and disappointment he tells Balaam to flee to his place… It is against the LORD that Balak speaks. The king now declares himself openly against His will.

The moment any enemy or accuser comes on the scene, the LORD places Himself in front to receive and answer the accusation. His answer is always based, not on what His people are in themselves, but on what He has made them through the perfection of His own work. His glory is bound up with them, and in defending them He maintains His own glory. He places Himself between them and every accusing tongue.

But can our shortcomings affect God's counsels of grace concerning us? Will He stop loving us, erase our names from the book of life, and throw us back to where He found us? Blessed be His holy name, NO!… "For the gifts and the calling of God are irrevocable" (Rom. 11:29). Listen to Moses in Deut. 23:5: "the LORD your God turned the curse into a blessing for you, because the LORD your God loved you." In the same way, the risen Christ secures all our blessings.

The king, as we would judge, might easily have walked away after dismissing Balaam. But the LORD held him to the spot. There is no other explanation of his staying there another minute… The enemy of the people of God had raised a very serious question about them. The LORD would give His answer in full, and Balak had to hear all of it.

Three times the enemy has tried and three times failed. Now Satan, in the person of Balak, appears in more open opposition. He acts as if he wants revenge on his helpless servant. For Balak here is only the mouthpiece of Satan. He had his rewards for the prophet, but they were offered in vain. In anger and disappointment he tells Balaam to flee to his place. … It is against Jehovah that Balak speaks. It was against His will that the king now openly declares himself.

But Balaam's message greatly stirred Balak's anger (v.10). Why did he not bow to the Word of God? Simply because of a stubborn will! He knew that the Lord had kept Balak from honouring Balaam. But he had no intention of listening to the Lord, despite the three testimonies to the blessing of Israel. He gave up all hope of having Israel cursed, and only wanted Balaam to get away, without payment for his services.

There is something especially dreadful in the case of Balaam. He clearly loved money — no rare love, sadly, in our own day. Balak's gold and silver proved a very tempting bait to the wretched man — a bait too tempting to resist. Satan knew his man, and the price at which he could be bought.

To all this Balaam's poor covetous heart would say a regretful "Amen." … So if the result of this extraordinary business disappointed Balak, it disappointed Balaam just as keenly.

The Lord had indeed kept Balaam back from Balak's honour. This taught Balaam that God's power is greater than the power of Satan whom he served. It also taught him that God will not let anyone interfere with the people He has chosen for Himself.

The false prophet reminds the king of Moab of his warning to the messengers. Not all the wealth of Balak could make him say anything beyond God's commandment. It was true that he had said this. He had even spoken of "the word of the Lord my God." Now the evil man stood fully exposed. Both God and the king of Moab rebuked him. And he no longer speaks of the Lord as his God.

However, Balaam did not leave then, as Balak told him to. For God required Balaam to speak one more prophecy. Balak could not help listening, even though Balaam announced Israel's conquest of Moab in the latter days. Balak had challenged God without knowing it when he set out to have God's people cursed. So God gave him four messages that he could not avoid hearing — much as he might have wished to silence at least the fourth!

But he did not care to live the life of the righteous. How could he expect to die the death of the righteous? Reward glittered before his eye. He went his way to hell for the sake of what he could pick up on the road. Yet he must leave it all at the edge of the grave. He and his sins alone could pass through the gates of eternity.

If Balak would give me his house full of silver and gold [the very thing his poor heart craved intensely], I cannot go beyond the commandment of the Lord, to do either good or bad of my own mind. But what the Lord says, that will I speak.

He loved "the wages of unrighteousness," and, if he could, would have uttered what Balak desired. But a power that he could not resist held sway over him. He was for the time being the mouthpiece of God, and spoke, however unwillingly, the words of God. He knew that inspiration was real, and real word by word. So at his first meeting with Balak, before he spoke one prediction about Israel, he told him, "Have I now any power to say anything? The word that God puts in my mouth, that shall I speak."

Balaam could only respond as before, that he must speak what he was given to speak. If an evil spirit had given him a message of cursing, he would have been glad to speak it. But God stepped in and gave a message that He forced Balaam to speak. A house full of gold and silver could not change that, as Balaam knew.

The Lord had indeed kept Balaam back from Balak's honour. He was teaching him that His power is greater than the power of Satan, whom Balaam served. He was teaching him too that He will not let anyone interfere with the people He has chosen for Himself.

The King, we would think, could have walked away once he had dismissed Balaam. But Jehovah held him to the spot. There is no other explanation of his remaining there another minute. And how else can we explain his silence when Balaam spoke plainly of disaster to his own nation? The enemy of God's people had raised a very serious question about them. Jehovah would give His answer in full, and Balak had to hear it.

The false prophet reminds the king of Moab that he had warned his messengers: not all the wealth of Balak could make him say anything beyond God's commandment. It was true that he had said this. He had even spoken of "the word of the Lord my God." Now God and the king of Moab had both exposed and rebuked the evil man, and he no longer speaks of the Lord being his God.

The false prophet reminds the king of Moab that he had warned his messengers: not all of Balak's wealth could make him say anything beyond God's commandment. He had indeed said this. He had even spoken of "the word of the Lord my God." Now God and the king of Moab had completely exposed this evil man and rebuked him. And he no longer speaks of the Lord as his God.

But the prophet seems neither won by desire for his bribes, nor afraid of the king's power.

Balaam could only respond as before, that he must speak what he was given to speak. If an evil spirit had given him a message of cursing he would have been glad to speak that, but God intervened to give a message that He compelled Balaam to speak. A house full of gold and silver could not change that, as Balaam knew (v.13).

We know he loved "the wages of unrighteousness," and he would have said what Balak wanted if he could. But a power he could not resist ruled him. For the time being he was the mouthpiece of God, and he spoke the words of God, unwilling as he was. He was so aware that this was real inspiration, down to each word, that at his first meeting with Balak, before he made one prediction about Israel, he told him, "Have I now any power of my own to speak anything? The word that God puts in my mouth, that must I speak."

Here we see the way God brought Balaam to see the deep things of God, and to testify to His good pleasure in the people of His choice. God's mighty power took hold of his eyes, ears and lips. He had to see "the vision of the Almighty," to hear "the words of God," and to speak what the Lord put in his mouth.

Balak did not want to hear any more, and Balaam did not want to say any more. But the power of Hell had been called up against His chosen people, so Jehovah had taken the matter up, though no one asked Him, and He would see it through to the end. What is more, it had to end in His time and in His way. God's power held Balak there, and he had to listen to a remarkable prediction of earth's final military catastrophe.

It really embraces the end of this age.

Balak had no wish to hear more, and Balaam had no wish to say more. But the power of Hell had been called up against His chosen people, so the LORD had taken the matter up, though no one asked Him to, and He would see it through to the finish. What is more, it must finish in His time and in His way. God's power held Balak there, and he had to listen to a remarkable prediction of earth's final military disaster.

Balak was left with the statement that to curse Israel was to bring a curse on the head of the person who spoke it. This made him angry, and he wanted to send Balaam away on the spot. But the Lord was about to speak again through Balaam's lips, and Balak had to listen... So Balak had to hear not only Israel's present blessing but also their victorious destiny.

"The last," or "latter days," is an expression with a clear prophetic meaning. It occurs just 14 times (Gen. 49:1; Num. 24:14; Deut. 4:30; Deut. 31:29; Isa. 2:2; Jer. 23:20; Jer. 30:24; Jer. 48:47; Jer. 49:39; Ezek. 38:16; Dan. 2:28; 10:14; Hosea 3:5; Micah 4:1). In every one of these the reference is to the closing scenes of Jacob's time of trouble and the setting up of the Millennial kingdom, as a study of the context of these passages will show.

Balaam had said, "I will let you know what this people will do to your people in the latter days" (verse 14). As soon as the prophet speaks of Messiah's scepter, he says that He "shall crush the forehead of Moab and break down all the sons of Sheth." This points to God's dealings with Moab in the "latter days," at the time when the millennium begins. Israel is to deal with Moab, according to verse 14, but it is Messiah too, according to verse 17.

With his words finished, Balaam went off "to his place." This does not mean that he returned to his own land... later we find that when Moab and the Midianites were destroyed, he died among them.

When the five kings of the Midianites were killed in battle, Balaam died with them (Num. 31:8). He was a long way from home at that tragic moment. But death found him among the bitter, long-standing enemies of the people of God, still trying to harm Israel.

His greed led him to try to serve the wicked king of Moab by cursing the people of God. When God gave him an answer, he goes to God a second time, because his heart wanted its own way. It is a solemn thing to learn that if God gives you up, you may get what you want... He was indeed a man whose heart was not with God. He said some true things, but his spirit was not in them. He always speaks from the outside, as a miserable man, far off from the blessing that he saw. "I see him, but not now; I behold him, but not near," and so on. He goes on step by step, until he lends himself to corrupt even God's chosen people through the world.

Most of the Bible deals with the great crisis that is now coming, when God will bring the Man of His choice out into full view, and put all things under His rule... "Horns" and "beasts" may be very interesting, and may give plenty of material for discussion. But the aim of the Spirit of God in showing us the future is to separate us from man's hopelessly evil order of things, and to fix our minds on Christ.

How were these prophecies given? When Balaam found he could not turn God aside from His purpose of blessing the people, he stopped looking for enchantments.

Balaam begins this prophecy in much the same way as his third. He speaks as the man whose eyes were opened, who hears the words of God and has knowledge of the Most High. How sad that this knowledge came only from evidence. It was not the living knowledge of a believer. Yet it was accurate, for he did see the vision of the Almighty, subdued before God, falling down with his eyes open. So what he prophesied is absolute truth, and he could know it only because God revealed it.

Ungodly as he was, for a fourth time Balaam was forced to speak inspired words, and verse 16 is instructive about what inspiration involves. He not only "saw" and "knew," but also "heard the words of God." So the very words he spoke were given to him. What is more, he used three names. There is "God." There is "the Most High," a name that seems tied in a special way to His supremacy in the millennial age. And there is "the Almighty," the name by which He revealed Himself to Abraham, from whom Israel came. If Balaam had really known God for himself in the way these names suggest, he would have been stopped in his evil course. He gives us a solemn example of the good things a man may say while he himself remains in "the bond of iniquity," like Simon the sorcerer in Acts 8.

Here we see the way Balaam was brought to see the deep things of God, and to testify to His good pleasure in the people of His choice. Eyes, ears and lips were brought under the mighty power of God. He was obliged to see "the vision of the Almighty," and to hear "the words of God," and to speak what the Lord put in his mouth (see Numbers 22:38; 23:5, 12, 16, 26; 24:13).

Balaam declares that he is falling — falling down to ruin, "but having his eyes open." He was like the Pharisees of John 9, who said to the Lord, "Are we also blind?" The Lord answered them with these solemn words: "If you were blind, you would have no guilt; but now that you say, 'We see,' your guilt remains" (John 9:41). This is the condition of religious men who claim to be enlightened with the knowledge of God, but are really "blind leaders of the blind."

To speak in human terms, we would never have had such a glorious view of Israel if Balak had not tried to curse them. It is the view seen in "the vision of the Almighty," "from the top of the rocks," by one "having his eyes open"… They shine in all the beauty He has put on them. To see them this way, all that is needed is to climb to "the top of the rocks" — to have "the eyes open" and look at them from His point of view, so that we may see them in "the vision of the Almighty."

As Balaam opened his lips for the third time he spoke of himself in a remarkable way. In saying that now his eyes were opened he confessed that they had been shut, and so he had been in the dark. The Spirit of God had come upon him, and he was saying what the Spirit forced him to say. It does not follow that his opened eye meant he had turned to God. His later history proves that he had not. But his opening words are meant to assure us that he really did speak as a prophet, and the words he spoke were the words of God.

That Balaam was a man of God, no one, I think, would dare to claim... He "loved the wages of unrighteousness." He put himself among the open enemies of the Lord. He agreed, for money, to curse the people of God — though God turned the curse into a blessing. And you know how he died, set against the armies of the Lord, despite his prayer, "Let me die the death of the righteous"... He was never a converted man. Still — and this is very solemn to consider — God could use him as a vessel to express His thoughts of His people.

Balaam begins this much as he began his third prophecy: the man whose eyes were opened, who hears the words of God and has knowledge of the Most High. How sad that this knowledge was only a knowledge from evidence, not the living knowledge of a believer. Yet it was accurate, for he really did see the vision of the Almighty, subdued before God, falling down with his eyes open. So what he prophesied is absolute truth, which he could only know by God's revelation.

It is clear from Rom. 1:21, etc., that a certain knowledge of God may exist apart from conversion or the working of divine life in the soul.

The word Balaam uses here — "El" — is the expression of absolute Deity... It is put into Balaam's lips, and speaks of the absolute character of the blessings pronounced. "Has He spoken, and shall He not make it good?" So a further title is used (Num. 24:4), "Almighty" — the One who accomplishes all that He has spoken. He is also in relationship with those He blesses — "Jehovah his God is with him." And when the rising of the Star out of Jacob is predicted, then the title "Most High" is brought in (Num. 24:16). For the Sceptre of universal rule arises out of Israel, and Jehovah their God is then Most High over all the earth. It is His millennial title.

Melchizedek, the priest of the Most High God, met Abram returning from the slaughter of the kings and blessed him in the name of the Most High God, possessor of heaven and earth (Gen. 14:18-20). This event appears to prefigure the millennial day when the saints of the Most High shall take the kingdom and possess it for ever (Dan. 7). Again, Balaam, through "the knowledge of the Most High," prophesied of the same time (Num. 24:16).

Balaam knew that God had opened his eyes, and that he was looking at things his heart cared nothing for. While he described the blessing and the final triumph of the people he hated, he knew himself to be a fallen man. Not "fallen into a trance," as an older translation puts it, but really fallen. This privileged but stubborn man has gone down to eternal ruin.

Let none of us be content with mere externals, however good they may be. The essential thing is heart-faith in the Son of God. Even the smallest true faith in Him is worth infinitely more than stores of Bible knowledge and church privileges. Balaam's case was all the more serious because light shone across his path but never entered his soul.

Never was Satan more determined to curse; never was God more determined to bless! Satan never had a more willing servant. And no man was ever more powerless than Balaam once the Almighty took hold of him!

So the curse Balaam intended became the most magnificent statement of blessing ever pronounced on the people of God. It reaches down to the last days, when Israel will be exalted under the Most High God, the possessor of heaven and earth.

The star is for watchers. We must be up early in the morning if we wish to see the early star. The sceptre speaks of authority and rule.

We recall his first parable. From the top of the rocks he said in the same way, "I see him and from the hills I behold him." There it was the nation; here it is a person — the King of Israel whose shout he had heard before among the wonderful people. The description of this coming King is glorious. He sees Him first as a star coming out of Jacob. Then he calls Him a sceptre risen out of Israel, striking through the sides of Moab and turning all the sons of tumult against each other.

So it does not matter whether the powers are western or eastern. It does not matter whether the enemies are many or few, what resources they have, or where they come from… It is the day of Immanuel, not of David or the Maccabees.

Instead of "children of Sheth," it is better to read "sons of tumult"; that is, "tumultuous war will be destroyed."

But at the start he is made to speak of his own tragic position: "I shall see Him, but not now; I shall behold Him, but not near." … Balaam's fate will be that of all unbelievers. Believers see the Lord Jesus now by faith. But Balaam had no intention of bowing his heart to Him at the time. So in the future he will see Him, but not near. It will be only in awesome judgment, when he sees Him at the Great White Throne.

He had been predicted as coming "a Star out of Jacob," without any reference to the morning. As the bright Morning Star, Jesus presents Himself as the One who runs ahead of the coming day and guarantees it. Now Israel does not know Him like this, for it has rejected Him and treated Him as an impostor. The Church, and the Church alone, knows Him in this character.

And as Balaam foretold long ago, Edom — which in the days of Moses refused to let Israel pass through his border (Num. 20:21) — "will be a possession, Seir also will be a possession for his enemies; and Israel shall do valiantly."

Esau had made Seir his home (Gen. 33:16), so it lies close to Edom and Moab. These will be fully brought under Israel's rule.

First he sees Him as a star coming out of Jacob. Then he calls Him a sceptre risen out of Israel… Because of this, Edom becomes His possession, and Seir as well. All His enemies are conquered, and Israel stands with the King and does valiantly. It is a very clear prophecy about the Messiah. It points to the time when the kingdom will be restored to Israel. Many teachers of God's Word have made a mistake in applying this prophecy to the first coming of the Lord Jesus Christ.

Israel (that is, the spared remnant) is destined to play an important part in defeating the enemies of God and His people… The destruction of the Western armies described in Revelation 19:19-21, and the overthrow of the armies of Russia and her allies in Ezekiel 39, will happen with no human help at all. But against other foes, God intends to use a delivered Israel.

He is the Star out of Jacob, the Sceptre out of Israel. "Israel shall do valiantly" but by His power. Christ alone is before God, as He always was and is.

The judgment passes on to Edom, the typical enemy of Israel, who… pictures for us the world of the old man — the natural fallen man. He is the most real enemy we have as Christians. He is no less an enemy for being related to us all by nature, just as Edom was the brother of Israel who acted like no brother. His enmity is described here as revenge. He had a quarrel from the beginning — the loss of his birthright-blessing, which he sold for a bowl of stew and has since forgotten.

Edom speaks of the flesh, and the flesh then will be put in the place of nothingness. For Israel in the Millennium will not be in the perfect state: the flesh will still be in them, but put under control.

It is not for the false prophet to speak of God's discipline of His people. God would only allow someone who was set on cursing them to speak of their blessing. Yet we know that God had to discipline His beloved people. They will still have to pass through times of dreadful judgment because of their sins. But in the end, they will "do valiantly."

God used the false prophet Balaam to declare His mind. He also forced the High Priest of Israel, who was plotting the death of Jesus, to say that He would die for the nation (John 11:51). Balaam would gladly have cursed Israel, but twice over God made him speak the word He put in his mouth. The third time, when Balaam tried to escape God, "The Spirit of God came upon him" and made him bless. In his fourth parable, Balaam prophesies about Christ's coming as "a star out of Jacob, and a scepter … out of Israel."

After this introduction he says again that he sees Him and looks on Him. But not now, and not near. We remember that in the first parable he said, from the top of the rocks, "I see him and from the hills I behold him." There it was the nation. Here it is a person: the King of Israel, whose shout he had heard before among that wonderful people… This is a very clear prophecy about the Messiah. It points to the time when God will restore the kingdom to Israel. Many teachers of God's Word have made a mistake here. They apply this prophecy to the first coming of the Lord Jesus Christ… Balaam says, "Out of Jacob one has dominion and destroys what is left from the city." These words refer to His reign and rule in the coming age.

That this points to the rule of Christ is obvious. But in what sense does His first coming, or the Church, fulfil it? If words have any meaning, the dominion here spoken of is not spiritual but earthly — not brought in by persuasion, but by power.

Whatever city this means, the large fellowship it stands for will be destroyed. People want their cities to find strength in unity. But corruption thrives in men's cities, and the Lord Jesus will destroy all this.

"For he must reign until he has put all his enemies under his feet" (1 Cor. 15:25). Cain built his city after he murdered his brother, and after he "went out from the presence of Jehovah." But destruction will fall on "him that remains of the city." Yet there is another city, not built by man. Abraham, the friend of God, looked for it — "the city that has foundations, whose designer and builder is God" (Heb. 11:10).

Rev. 19:19-21 describes the destruction of the Western armies, and Ezek. 39 the overthrow of the hordes of Russia and her allies. God will do both without any human help. But against other enemies He intends to use a delivered Israel… "out of Jacob shall come He that shall have dominion, and shall destroy him that remains of the city." Israel's armies will be unstoppable, led on by Christ, who will then indeed be "a man of war" (Ex. 15:3; Ps. 45:3-5).

Balaam's words in Num. 24:19 seem to be final. What more could be added to the statement that "out of Jacob shall come He that shall have dominion," and destroy even the remnants of His people's enemies? But the Spirit of God had still more to say in three short additions… "Amalek was the first of the nations, but in the end he will perish forever." Ancient fame may look wonderful to men, but it will count for nothing when God arises in His might.

Here we read of Amalek's unprovoked attack on Israel, just as they had escaped from the power of Pharaoh. Through Samuel we learn what Moses did not tell us in Exodus 17: that "he lay in wait for him," like a serpent lurking in the road. For this cowardly attempt to destroy His people, the LORD swore that He would have war with Amalek "from generation to generation." Balaam, in his prophecy, calls them "the first among the nations." That probably means they were the first of the desert tribes to attack the people of God as they traveled to the land of promise. But their end, he says, is utter destruction.

The reason for this severe judgment lies in Exodus 17, where the LORD says, "I will utterly blot out the memory of Amalek from under heaven," and in Deuteronomy 25, where Moses says, "Remember what Amalek did to you… how he attacked you on the way when you were faint and weary, and cut off your tail, those who were lagging behind you, and he did not fear God." Exalted as the first among the nations, Amalek now faces the sentence of utter destruction, and it seems God has already carried it out.

When Balaam looked on Amalek, "he took up his discourse and said, 'Amalek was the first among the nations, but its end is utter destruction.'" Ancient prestige, however wonderful it may be in the eyes of men, will count for nothing when God arises in His might.

So it makes no difference whether the powers are western or eastern, whether the enemies are many or few, what resources they have, or where they come from. Amalek may be the first of the nations, and Asshur may look like the last; yet trouble comes to Asshur and Eber, and "he too shall come to utter destruction." It is the day of Immanuel, not of David or the Maccabees. The LORD alone shall be exalted in that day.

Moses charged Israel, "When the LORD your God has given you rest… you shall blot out the memory of Amalek from under heaven; you shall not forget" (verse 19). Samuel recalled the word of God and the charge of Moses, and sent Saul to destroy Amalek… For failing in his mission, through disobedience, Saul lost his kingdom. David, in recovering his wives, whom the Amalekites had taken captive at Ziklag, helped on the destruction of Amalek. This destruction, it would seem, was almost complete when, in the days of Hezekiah, some of the sons of Simeon "struck down the remnant of the Amalekites who had escaped." It may be that Haman and his sons were the last of Amalek.

However, Israel will bring Moab and Edom under its rule, but Amalek will suffer a more solemn judgment. Though Amalek was first among the nations, he will totally perish, as Exodus 17:14 affirms, "I will utterly blot out the memory of Amalek from under heaven." For Amalek symbolizes the lusts of the flesh, which God will not spare.

The flesh and its lusts were never to be seen as anything but enemies. There is to be, not constant conflict, but absolute hostility between the people of God and the lusts of the flesh. The time is coming, thank God, when the very name of the flesh, with all its wretched meaning, will be blotted out for the beloved people of God. It will be only a memory of what we once were, and of a grace that has delivered us completely.

They appear to be a branch of the Midianites, and therefore descendants of Abraham. Midian was a son of Abraham (Gen. 25:2). Jethro, the father-in-law of Moses, was priest of Midian. In Judges 1:16 we read of the children of the Kenite, Moses' father-in-law. The record of the Kenites shows friendship. Not a few lived among the Israelites, though most remained with the Midianites. And there were those who boasted of their strong dwelling places and put their nest in a rock. They thought themselves secure from Him who must reign over all. They thought the land given to Abraham (Gen. 15:19) could never be made good to his children. The sin of the Kenites was self-confidence; they boasted in their strongholds. Nevertheless they would be wasted until Asshur carried them away captive.

They settle among the people of God, but they never unite themselves with them. Balaam's prophecy views them as separate to the last. The play upon the name there — "you put your nest (ken) in the rock" — shows plainly what it means. They are Midianites, men of the world, but not at war with Israel as others of their race were. Instead, they make a nest for themselves among them. It is for the nest that they are there… All this describes only too well the state of many others. In every age they attach themselves to the people of God, yet are not of them.

The dwelling place of the Kenites was strong. They could rest in comfort and security in their rock fortress. But without the help and blessing of the God of Israel they could not continue as a nation. Even leaving their natural security and joining God's people would not save them… They were not like Amalek, though they lived among them. Israel had no hostility from them to rebuke, as it had from Moab. But they were not the chosen of God, and He did not preserve them from the forces that consume nations.

Great fortifications, strong natural frontiers, and every possible build-up of military force will be worthless when the day of the Lord opens. He is wiser and stronger than men. Everything will collapse before Him.

But what about victorious Asshur? "And he took up his discourse and said, Alas, who shall live when God does this! And ships shall come from the coast of Chittim, and shall afflict Asshur." So it does not matter whether the power is western or eastern. It does not matter whether the adversaries are many or few, what resources they have, or where they come from. Amalek may be the first of nations, and Asshur seems set to be the last. Yet affliction comes to Asshur and Eber… It is the day of Immanuel.

Only two have their evil recorded… Amalek is foremost in his hatred of God. The Kenites are strong in self-confidence, putting their trust in nature — in man. These are common traits of the natural man. When the Lord Jesus appears to take the kingdom, these two characteristics will be most prominent… Along with this will come extreme confidence in man and his boasted progress. Like the Kenites of old, they will put their trust in the rocks.

He looks on the Kenites and again takes up his parable. They will be laid waste. They appear to be a branch of the Midianites, and therefore descendants of Abraham. Midian was a son of Abraham (Gen. 25:2). Jethro, the father-in-law of Moses, was priest of Midian. In Judges 1:16 we read of the children of the Kenite, Moses' father-in-law. The record of the Kenites shows friendship. Not a few lived among the Israelites, though the greater part stayed with the Midianites.

They never unite themselves with the people of God, though they settle among them, and Balaam's prophecy views them as separate to the last. The play upon the name there — "you put your nest (ken) in the rock" — clearly shows the meaning of it. They are Midianites, men of the world, but not at war with Israel as others of their race were. Instead, they make a nest for themselves among them, and it is for the nest that they are there... All this describes only too well the condition of many who attach themselves, in every age, to the people of God, yet are not of them.

The dwelling place of the Kenites was strong. They could rest in comfort and security in their rock fortress. But without the help and blessing of the God of Israel they could not continue as a nation. Even if they left their natural security and joined themselves to God's people, that would not save them. The time would come when they would go into captivity, and until then their numbers would shrink. They were not like Amalek, though they lived among them, and there was no hostility against Israel to be rebuked, as there was in Moab. But they were not the chosen of God, and He did not keep them safe from all the different forces that destroy nations.

The prophecy then describes the Kenites as having a lasting dwelling place, established in the rock (v. 21), but "Kain (the Kenites) shall be burned and Asshur carry him away captive." The Kenites had shown kindness to Israel when they came out of Egypt (1 Sam. 15:6), but clearly at the last their character of disobedience to God will call for their judgment too. What appears to be good, if it does not have Christ as its Object, will be proved at the last to be only "enmity against God" (Rom. 8:7). Asshur (Assyria) will take them captive at the time of the end.

Great fortifications, strong natural frontiers, and every possible build-up of military force will be worthless when the day of the Lord opens. He is wiser and stronger than men. Everything will collapse before Him.

Some of them boasted of their strong dwelling places and put their nest in a rock. They thought they were safe from Him who must reign over all. They thought God could never make good His gift of the land to Abraham (Gen. 15:19) for his children. The sin of the Kenites was self-confidence; they boasted in their strongholds.

But what about victorious Asshur? "And he took up his parable, and said, Alas, who shall live when God does this! And ships shall come from the coast of Chittim, and shall afflict Asshur." So it does not matter whether the powers are western or eastern, whether the enemies are many or few, with what resources or from what direction... It is the day of Immanuel.

In prophetic vision he saw Christ. But the Lord Jesus could not say of him what He said to the Jews about Abraham: "Your father Abraham rejoiced that he would see my day. He saw it and was glad" (John 8:56). It gave Balaam no joy to see Christ. It gave him no joy to be forced to describe the great day. On that day He will lift up the people Balak hated and destroy all their enemies, Moab included. Indeed he said, "Alas, who shall live when God does this?" This sounds like a wail of disappointment and despair.

The Spirit led David to describe the blessedness of that time in Psalm 72, and carried him far beyond himself into overflowing worship and praise. Faith looks at the future and breaks out: "Blessed be the Lord, the God of Israel." The enemy on the outside can only say with sadness, "Alas, who shall live when God does this?" (Psalm 72:18; Numbers 24:23).

There shall come a day, connected with the bringing in of the sceptre and dominion of the promised ruler. It will be a day so great and terrible that it puts the lives of all the sons of men in apparent danger. Who shall live when God does this? The flood had gone over the earth. God had promised, seven times over, that all flesh would never again die in a flood of waters. But here comes another judgment, and it looks universal — or nearly so.

In Matthew 24 we have a description of these end times: "And if those days had not been cut short, no human being would be saved. But for the sake of the elect those days will be cut short" (24:22). Just compare this verse with Numbers 24:23: "Alas, who shall live when God does this!" It is clearly the same period of time. After these terrible days, Christ will appear and set up His Kingdom, and peace will be the result.

But what about victorious Asshur?… It does not matter whether the powers are western or eastern. It does not matter whether the enemies are many or few, what resources they have, or where they come from. Amalek may be the first of nations, and Asshur may seem to be the last. Yet affliction comes to Asshur and Eber; "and he also shall perish for ever." It is the day of Immanuel, not of David or the Maccabees. The Lord alone shall be exalted in that day.

Neither the pride of power nor the strong dwelling place can stop the one from perishing for ever, or the other from being wasted in captivity. For Balaam's parable does not here speak of Israel accomplishing these things, but, "Alas, who shall live when God does this?" Then in a few words the parable brings the three families of Noah on the scene. Kittim was a descendant of Japheth, Asshur of Ham, and Eber of Shem. All of them will take part in the final conflicts of the last days.

God's intervention will sweep the earth clear of all that fills men with pride and vain glory.

In a few words Balaam spoke of "Armageddon," where the last terrible clash of the nations will take place (Rev. 16:13-16)... "Chittim," strictly speaking, means the island of Cyprus. But Scripture uses it as a general term for the West (Jer. 2:10), seen from the Holy Land as God's centre. In Dan. 11:30 Chittim clearly means the Roman Empire. Asshur stands for the cruel Assyrian of Isaiah and Micah, the King of the North of Dan. 11:40. He wins at first in the world's last crisis. He overthrows many countries (Dan. 11:41)... But God has appointed both the Assyrian and the Roman to destruction. The "he" of Num. 24:24 is the last head of the Roman Empire (compare Dan. 7:8).

Daniel gives a similar prophecy about the king of the north. Ships from Chittim come against him, so he is discouraged, turns back, and rages against the holy covenant (Dan. 11:30). The king of the north here was the king of Syria, yet the Spirit of God seems to identify him with the Assyrian of the last days. The ships of Rome came against Antiochus Epiphanes. But they were a foreshadowing of Balaam's prophecy being fulfilled. In the last days it seems the navies of the western powers will come against the king of the north, the revived Assyrian.

Amalek may be the first of nations, and Asshur seemed set to be the last. Yet affliction comes on Asshur and Eber, and "he too shall come to utter destruction." It is the day of Immanuel, not of David or the Maccabees. Jehovah alone will be exalted in that day. So it does not matter whether the powers are western or eastern, whether the enemies are many or few, what resources they have, or where they come from.

Asshur, or Assyria, was the power that carried Israel captive, and now Asshur's turn to feel God's judgment comes. The ships of Chittim afflict Eber as well as Asshur. The Western powers become the instrument of God's anger against Eber — that is, Israel, or the Jew. But not as Israel: they are "Lo-ammi" and are no more than the children of Eber, Hebrews. God does not acknowledge them, and for a time their title and name of power is lost. But when the Star out of Jacob comes, and the Sceptre from Israel, they will receive this name of power again, and "Lo-ammi" will be reversed for ever.

There is no doubt that Asshur stands for the first of the Gentile empires, that is, Babylon. Eber probably stands for the other, the Medo-Persian. Kittim, the isles of the west, stands for the Greek and Roman rule.

We see the final judgment of the ships of Chittim — that is, of the west, north of the Mediterranean. We see the judgment of their chief as well, after he has afflicted Asshur and Eber. It will be the terrible judgment of God at the end of this age.

The verse looks at the great conflict still to come, since nothing in the past quite fits it all... West and East and Israel will clash and suffer. But the word just before it stands: Israel acts bravely, and one from Jacob will rule. Eber surely stands here as a figure for the Jews. The prophets declare that they rise to the first place on earth, when God destroys the destroyers of the earth and Messiah reigns.

God was above all, and nothing changes His affection. Whom He loves, and as He loves, He loves to the end. So the alliance between these two, who picture the "beast and false prophet," proved fruitless. God blessed Israel, and no one could curse them.

Balaam then went home. His heart was unchanged by the truth he was forced to announce. Balak left too, a much sadder man, though we might wish we could say a wiser man as well. But we fear the knowledge he gained did not make him wiser.

His utterances finished, Balaam departed "to his place." This does not mean that he returned to his own land... later we find that he died among the Moabites and Midianites when they were destroyed.

When the five kings of the Midianites were killed in battle, Balaam died with them (Num. 31:8). He was a long way from home at that tragic moment. But death found him among the sworn enemies of God's people, still seeking Israel's harm.

But before the fortune-teller left his disappointed employer, it seems he made a vile suggestion to him. If Jehovah could not be turned away from His people, perhaps the people could be turned away from Jehovah! Balaam knew enough of God to be sure of one thing. If the people of Israel could be tempted into sin, Jehovah's hand would fall on them in judgment... Satan first tries to destroy. When he finds that impossible, he tries to corrupt, because a pure testimony for God on earth is hateful to him.

For money he would curse the people of God. "He loved the wages of unrighteousness" (2 Peter 2:15)... The prophet and the king went their separate ways (Num. 24:25). But the trick succeeded... So Balaam was even more guilty than the king. Under Satan he was the real instigator of Israel's fall, which brought the striking judgment on 24,000 of the people (Num. 25:9).

He was not acting in ignorance. He was a man "whose eye is opened," who "hears the words of God, and knows the knowledge of the Most High," and who "sees the vision of the Almighty." Despite the divine knowledge he had gained, and the things he had seen and heard from God, this wicked man went his own way in defiance of God's expressed will.

"The way of Balaam" in 2 Peter 2:15. "The error of Balaam" in Jude 11. "The doctrine of Balaam" in Rev. 2:14.

"The error of Balaam" was the corruption of ministry for the sake of personal gain. Balaam has had no lack of successors down the centuries. Many who serve only for pay have pushed themselves forward, caring nothing for the glory of God or the blessing of others. Their own advantage has been uppermost in their thoughts.