The Pulpit Commentary — Numbers — Section 311

mjluence to change the pltrposes of the Lord; perhaps even to counterwork those purposes. How often do people seek the aid of religion O{lainat God I How often do they seek for religious support and solace in doing what they must know is contrary to the moral law of God I 4. That Balak pofes,e,d,, and M d!Yubt felt, a profound belief in the ejftcacv of Balaam'a benedu:twns and maledu:tums, even as against the people of Balaam' s God. Here was the very essence of superstition, to suppose that anything whatsoever can have any spiritual efficacy contrary to, or apart from, the will of God; most of all, that the word of God, as officially employed by his ministers, can be made to work counter to the declared mind of God. As though Peter could ban whom Christ bath blessed. Yet note thl\t Balak's superstition was the depraving of a great truth. Balaam had no doubt authority to censure or to bless in the name of God; and his censures or blessings would have had validity if pronounced with a single eye to the glory of God and the good of souls, and in clear dependence upon the higher knowledge and necessary ratification of Heaven. 5. Tliat Balak sought to obtain supernatural aid from Balaam bv means offlatteries, gifts, and promises • and thought, no doubt, to buy over the powers of the world to come. He rightly gauged the character of the man ; he was utterly deceived as to the worth of his alliance. How often do shrewd and worldly men make the same mistake I Because they see through the selfishness and worldliness of the human ministers of religion, they fancy they can command the services, and employ in their own behalf the powers, of religion itself. III. THE coMmG OF BALAAM. Consider under this head-1. That Balaam was solicited to come for a purpose whu:h he must have felt sure was tlJT'011,{J, 'l'o curse any people was an awful thing, and only to be done with sorrow if commanded by God. To curse Israel, of whose history Balaam was not ignorant, was on the face of it treason towards God. - When men are invited to lend theiJ aid in opposing or destroying others, ·how careful should they be to make sure that such hostile action is a matter of duty; for we are called unto blessing (1 Pet. iii. 9). 2. That Balaam was tempted through hi,s love of money and of good things. A true-hearted prophet would hRve ·been ashamed to receive gifts and promises for the use of his spiritual powers, and he would have vehemently suspected such as offered them, even with flattery and defer- ence. If anything appeals to our cupidity and promises advantage in this world, we ought nll the more to turn against it, unless it is irresistibly proved to be right. With what just scorn does the world regard the universal propensity of religious people to exercise their gifts and throw their influence where and as it pa1JS the best I 3. Tliat Balaam was forbidden to go, for the plain and unalterable reason that he could not possibly do what he was wanted to do witlioutjlying in the/ace of God. If he went, lie must either net dishonourably towards Balak by taking his money for nought, or he must act treasonably towards God by cursing his people. And this was perfectly clear to Balaam. The moral law of God is plain enough in its brond outlines, and if men loved righteousness more than gain they would have little practical difficulty. 4. That Balaam's outward conduct was consistentl1J conscientious. He would not go without leave ; he refused to go when forbidden; when allowed to go, he repeatedly protested thnt he could and would say nothing but what God told him to say. And no dou?t his protestations were sincere. He had no intention of rebelling against <;}od ; 1t was a fixed principle with him that God must be obeyed. 6. That Balaam's inward desire was to go if possible, because it promised honour and gain to himself. He obeyed God, but he obeyed grudgingly ; he obeyed God, but he gave him clearly to understand that he wished it might be otherwise; he respected the definite com- mand not to go, but he paid no heed to the reason given-because Isrnel was not to be cursed. The only obedience which God really cares for is obedience from the heart (Rom. vi. 17; Ephes. vi. 6). How mnny are strict in not violating the moral law (as they understand it), but not in order to plense God, ,wt becnuse they lovo the will of God I To how mnny are the commandments of God formnl barriers which they do not overleap only because they dare not I But for such these barriers are sooner or later done away, that they may have their own way. 6. Tl,,at Balaam did not get credit/or the conscientiousness he did po.1sess. He 11aid that God refused to give him leave, which was true, although not expressed in a proper spirit, whereas the messengers reported that he refused to come ; and Balak believed tha1  THE BOOK OF NUMBERS. [en. nn. 2--40.