The Pulpit Commentary — Numbers — Section 315

fl1ill not change. Hence hie repeated changes of place and new sacrifices. At length it was clear that this way was closed against him. lie is constrained to bless Israel again and again. At the close of the narrative (eh. xxiv. 10-24) he seems to be taking hie place boldly ae an ally of the people of God, But it was only a temporary impulse, not a. true conversion. Greedy for the wages of unrighteousness, he allies himself with hell. (" .Flectere si nequeo superos, Acher<>nta movebo.") ·what a contrast between hie fair promises (ver. 18) and this wicked deed I The reason is that in trying to "bend" God he was miserably perverting himself (like a weak tool used to move a great weight), while seeking permission to sin he was growing less sensitive to sin (see next Homily). Learn then from the fall of this great and gifted prophet to what a depth of infamy selfishness, that mother of sins, and its offspring, ambition and covetousness, ma.y lead us. Warned by the selfishness of Bala.am, may we copy the UDeelfiehneee of Christ (Rom. xv. 3; Philip. ii. 3-8).-P. Ver. 13.-Balaam, an illustration of systematic resistance of wnsdence. The final fall of Balaam was not sudden. A process of deterioration nad been going on, the firBt clear sign of which is in the text. In trying to change God's will he had been changing himself for the worse (see Homily on vers. 5, 6). We can trace his resistance of conscience step by step. 1. When the first embassy came, his know- ledge of God and of Israel's history should probably have led to a decisive refusal. But if we assume that he needed direction, it is clear that the rewards of divination made him anxious to go. Not that he had n desire to curBe Israel; he would just as soon have blessed them for reward. Yet he had no intention then to disobey. If a prophet could have shown him thnt evening hie future career, he might have 8hrunk in loathing from the self that was to be. The will of God is declnred (ver. 12), and the struggle between conscience a.nd covetousness begins, At first conscience pre- vails, but the form of refuse.I (ver, 13) indicates double-mindednesR. In contrast to Joseph (Gen. mix. 9), Balaam lays himself open to fresh temptations. If we give Sa.tan a hesitating "No," instead of a "Get thee behind me," he will understnnd that we would like to sin, but dare not, and will try us with more honourable embassies and costlier gifts. 2. The ambassadors leave, but lingering regrets keep the fire of covetousness smouldering in Balaam's heart. It flames up ufresh on the arrival of the second embassy (vers. 16, 17). Fair professions (ver. 18) reveal his weakness, for what "more" (ver. 19) could he want God to say unless it was to give him permission to sin? God gives him leave not to sin, but to go. (Illustrate this act hy similar Divine proceedings: e. g. allowing the Israelites, under protest, to elect a king; a. wild youth receiving reluctantly· permission to carry out bis determination to go to sea..) 3. Bala.am went, and God is angry, not because he went, but because h11 went with a wicked purpose. When he found the ways of transgressors hard, and offers to return (ver. 34), God knows that he would only carry his body back to Pethor, and lenve hie heart hankering after the rewards of Balak. May we not suppose that if he ba.d shown real repentance in the future, and heartily entered into the Divine purposes, though he lost Ba.Ink's rewards, he would have received God's blessing? But be ran greedily after reward, and found, as sinners still find, under God's providence, that it is hard to retrace false steps. Therefore, 11 enter not," &c. (Prov. iv. 15). 4. Balnam meets with a flattering reception, yet renews hie good professions (ver. 38). He means them, for he still hopes to gnin God's consent to hie purpose. Hie use of enchantments to impose on the heathen is one sign of unconecientioueneee, Hie first attempt to curse is a fnilnre (eh. xxiii. 7-10), but the struggle with conscience a.nd God is not abandoned. (" No sun or star so bright," &c., Keble'e 'Christian Year,' Second Sunday nfter Easter.) Three times he peIBists in this II madness," trying to change or circumvent the will of God. At length be seems to give up the struggle, but is probably only II mnking a virtue of a neces~ity;" at the best it is but a passing impulse, followed by a relapse, nnd by tho infamous net by which he clutched hie wages and brought God's curse on Isrnel (eh. xxv.). He thus shows thnt he has renounced God, has entered thoroughly into Bnla.k's schemes, and even outstripped him in wickedness. His perverted conscience does not keep him even from such unutterable baseness. His triumph is brief, e.nd his 11 end is destruction" (eh. mi. 8; Pa, xxxiv, 21), Learn from thia the guilt 800 THE BOOK OF NUMBERS. Lell. x:tn. 2-40.