The following commentary covers Chapters 22, 23, 24, and 25.
In
the plains of Moab: Balak and Balaam as Satan's servants
Moab also opposes in vain.
Now they are in the plains of Moab, having only Jordan
between them and the land of their rest. But had they a
right to enter there? If the enemy cannot oppose by
force, he will try another way, by putting under the
curse the people who well deserved it.
Balak sends for Balaam.
The grand question in this touching scene is this,
"Can Satan succeed in cursing the people of God, so
as to prevent their entrance into the land of
promise?" [1]
It is not merely a question of redemption and of the joy
of redemption at the beginning of their course, but in
the end, when all their unfaithfulness has been
manifested—their unfaithfulness even after the Lord
has brought them to Himself. Can Satan succeed then? No.
Balaam the
involuntary witness of the truth
When Moses, in those same
plains, has to say, with regard to their conduct towards
God, "Ye have been rebellious against the Lord from
the day that I knew you," (and indeed, they had been
excessively froward, a most stiff-necked people; do we
not know this well?), God says by the mouth of Balaam,
the involuntary witness of the truth, "He hath not
beheld iniquity in Jacob, neither hath he seen
perverseness in Israel." What a testimony! What
wonderful grace! What perfection in the ways of God! God
sees aright; He makes no mistakes. He speaks the truth
according to the perfectness of His infinite
intelligence; and it is because it is infinite, that He
can see no iniquity in the redeemed people. How could He
see any in those who are washed in the blood of the Lamb?
Nor is it His mind to see it.
God acts and
judges according to His own thoughts
In His own dealings with
the people He will see everything, take knowledge of
everything; but with the accuser it is a question of
righteousness. God only sees this, that, according to the
counsels of His grace, He has given a ransom; the sins of
His people have been atoned for. He could not in justice
see those sins. The mouth of the accuser is therefore
obliged to confess that there are none, and that there is
no power of the enemy against Jacob. And the ground is
clearly taught: according to this time it shall be said
of Jacob and Israel, what hath God wrought? Not said of
God, but of Israel; and not what hath Israel wrought, but
what hath God wrought? Israel had the place, but the work
was God's work. This is very perfect.
What is peculiarly blessed
and comforting in this is, that God acts and judges from
His own thoughts. From beginning to end He has had
thoughts about us; He has done what was needed to
reconcile all His ways, in the accomplishment of them,
with eternal righteousness; but He has these thoughts,
and acts towards us according to them. It is these faith
apprehends, accepts, and builds on. Hence joy and peace;
while the presence of God in the midst of an accepted
people to whom a new nature has been given, and His
judging all there secures practically the holiness which
He cannot dispense with, or judges departure from it, so
as to vindicate His name. But here it is God acting,
judging, in spite of all, according to His own thoughts.
Ballam's iniquity
characterized
Balaam was a sad
character. Forced to see from afar off the blessing of
God upon His people, when he is near, and actuated by his
own heart and will, he sees nothing but the way of error,
into which he wishes to drag them that they might forfeit
that blessing (if this were possible), reasoning upon
this ground, that the righteous God could not bless a
sinful people. One cannot think of any iniquity worse
than that.
Balaam used of God
whilst condemned for his crooked ways
We shall say a few words
as to his typical character. Let us pursue the history.
Balak seeks him. Balaam wishes to inquire of Jehovah
either from instinctive fear, or to attach, in the sight
of others, the importance of the name of Jehovah to what
he does. Effectively God does interfere, and even goes
first to Balaam. He takes the matter in hand, and has
power over the unjust mind of Balaam against his will;
for Balaam has no understanding of the mind of God. God
said, "Thou shalt not go: they are blessed."
What is his answer? "Jehovah refuseth to give me
leave to go." He would gladly have gone; his heart
was set upon the reward of Balak; but he fears before
God. The blessing of the people does not come into his
mind; he is a complete stranger to the generosity of
grace—insensible to the thought of their being
blessed of God, of delight in His blessing on His people.
Consequently, when there
is a renewal of the temptation, he says that he cannot
transgress the commandment of Jehovah his God: he puts on
piety, and, in reality, he was not entirely without
sincerity, for God held him close, and, indeed, allowed
all this. But, at the same time, Balaam induces the
messengers of Balak to tarry and see what God would say
further. What did he want to know more about an
invitation to curse that people, who, God had told him,
were blessed? He had no sympathy whatever with the
thoughts of the heart of God, none with Himself; he was
governed by the fear of consequences. Otherwise, he would
have been so happy in the blessing of the people, 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, whilst, at the same
time, condemning the crooked ways of the prophet, for
they were indeed crooked. He shews him his perverseness,
his folly, to be more stupid than the ass he was riding;
but, at the same time, He makes him go on his way.
This meeting in the way
does serve to force him, through fear, to utter
faithfully what God should put into his mouth. Balaam
goes to meet—he does not say what. It is plain
(chap. 24: 1) that he had mixed enchantments with the
profession of the name of Jehovah, and that he had thus
been the enemy's instrument, with the credit of Jehovah's
name—a deeply solemn case. He was thus going to meet
the mysterious power which came there, and Elohim came to
meet him. God restrains and hinders on the behalf of His
people all power of the enemy, and causes Balaam to say
what He wishes to be said. Balaam looks upon Israel from
above, and utters his prophecy.
Balaam's fourfold prophecy: (1)
Separation of the people unto God
This prophecy is divided
into four parts. It has Israel for its object; but, as to
the principle of it, it applies also to the assembly.
The first prophecy
announces the separation of the people from the world.
"The people shall dwell alone,"
separated unto God, a people not reckoned among the
nations.
(2) God having
blessed does not repent: the people are justified
The second prophecy
declares that God does not repent. God has blessed them;
shall He not confirm what He has just said? The people
are justified, and without sin in the eyes of God. God it
was who had brought them out of Egypt. This people had
"the strength of the unicorn," and the enemy,
whom he had sought (in his enchantments), had no power
against them.
(3) The people
seen by God in beauty, freshness and power
Balaam, seeing at last
that God was bent upon blessing, yields to the power of
God, goes no longer to the meeting of enchantments, and
the Spirit of God comes upon him. The justification of
the people being now declared, the Spirit of God can bear
testimony to them, instead of confining His testimony to
the thoughts and intentions of God. Balaam sees them from
above; seeing the vision of the Almighty, he sees the
people according to the thoughts of the Spirit of God, as
seen in the mind of God from above. The eyes of the
prophet are open. And remark, here, that it is neither
the anticipation of Canaan, nor Israel in their permanent
habitations: Balaam turns his face towards the
wilderness and sees Israel abiding in their tents.
There the Spirit sees them, and declares the beauty and
the order of the people in the eyes of God. The water of
the refreshing of God was also always with them there;
they were as trees that Jehovah had planted, therefore
will they be great amongst the nations, a source of power
and joy. They drink from the sources of God, and pour out
from them abundantly for others. God had brought them out
of Egypt, they were the work of God? and the power of God
was to go with them against their enemies.
We get here, thirdly,
then, beauty, a freshness the sources of which do not dry
up, and power (what the Spirit does for the assembly).
(4) The coming of
Christ
Then, in the fourth place
is the coming of Christ, the Star of Jacob, who crowns
the glory of the people. Only, as it comes in the midst
of Israel, it is in judgment. With regard to us, it will
be to take us hence, in order to make us participate in
the joy of His presence, to the marriage of the Lamb.
In a word, we see the
separation of the people from the world; their
justification; their order, their beauty, as planted by
God near the everlasting sources of the river of God; and
then the coming of Christ. The prophecy is perfectly
beautiful. Remark, too, 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. It is not
without interest to see how Balak uses all human and
superstitious means to bring the curse on them. He had no
idea of God, and it was with God he had to do.
God's thoughts of
the Church, seen from above
It is very important for
us to see sometimes the church from above, in the
wilderness, but in the beauty of the thoughts of God, a
pearl without price. In the midst of the camp below, in
the desert, what murmurings, complainings; how much
indifference, what carnal motives, would have been
witnessed and heard! From above, for him who has the
vision of God, who has his eyes open, everything is
beautiful. "I stand in doubt of you," says the
apostle; and immediately after, "I have confidence
in you, through the Lord." We must get up to Him,
and we shall have His thoughts of grace, who sees the
beauty of His people, of His assembly, through everything
else, for it is beautiful. But for this, one would be
either entirely discouraged or satisfied with evil. This
vision of God removes these two thoughts at once.
The terrible
judgment of God at the end of the age
We see the final judgment
of the ships of Chittim (that is, of the west, north of
the Mediterranean), and that of their chief, after he has
afflicted Asshur and Eber also. It will be the terrible
judgment of God at the end of this age.
Balaam's endeavour
to frustrate blessing; Phinehas and his reward
A few words more on the
position of Balaam.
At the end of a
dispensation based on any knowledge whatever of God, when
faith is lost and profession retained, this last obtains
a renown of which men glory (as now, of the name of
Christianity). Satan uses it: power is sought from him.
They go to meet enchantments; because, whilst glorying in
the revealed name of God, they seek to satisfy their own
lusts; and the importance of the name of God is tacked on
to the work of the devil. However, God is acknowledged up
to a certain point. They fear Him, and He may interfere; but
the system is diabolical, under the name of the Lord,
with a partial fear of the Lord, and a dread which
recognises Him as an object of fear. The people of
God are preserved; but it is a very solemn thought, and
it is truly the history of the christian system.
At last, the unhappy
Balaam, whose heart was in the bond of iniquity, seeing
that he cannot curse by the power of Satan, seeks to
frustrate the blessing of God by leading the people into
sin and idolatry. As regards the people, he is but too
successful. God sends chastisement; and, while the people
are humbling themselves, the enormity of the evil excites
the indignation of Phinehas, who, acting with an energy
suitable to the circumstances, stops the plague and
acquires a perpetual priesthood in his family.
[1] It is of the
highest interest to see the special character of this
prophecy. It is God who, of His own will, interferes to
take the part of His people against the enemy, and that
even without their knowing it, or asking for it. It is
not, as almost all prophecies are, an appeal to the
conscience of the people, accompanied by promises
calculated to sustain the faith of the remnant in the
midst of the gainsayers. The people know nothing about
it; they are perhaps still murmuring in their tents (so
beautiful in the eyes of him who had the vision of the
Almighty) against the ways of God with them. It is God
declaring His own thoughts and confounding the malice of
Satan, the enemy He has to do with. That is the reason
why this prophecy is so complete; presenting to us, in
spirit, our whole portion (literally it is that of
Israel, as in the fourth prophecy is evident),
separation, justification, beauty in the eyes of God (all
that corresponds with the presence of the Spirit of God),
and the crown of glory in the coming of the Star of
Jacob, of Christ Himself, in glory.
Numbers 25 Bible Commentary
John Darby’s Synopsis
In the plains of Moab: Balak and Balaam as Satan's servants
Moab also opposes in vain. Now they are in the plains of Moab, having only Jordan between them and the land of their rest. But had they a right to enter there? If the enemy cannot oppose by force, he will try another way, by putting under the curse the people who well deserved it.
Balak sends for Balaam. The grand question in this touching scene is this, "Can Satan succeed in cursing the people of God, so as to prevent their entrance into the land of promise?" [1] It is not merely a question of redemption and of the joy of redemption at the beginning of their course, but in the end, when all their unfaithfulness has been manifested—their unfaithfulness even after the Lord has brought them to Himself. Can Satan succeed then? No.
Balaam the involuntary witness of the truth
When Moses, in those same plains, has to say, with regard to their conduct towards God, "Ye have been rebellious against the Lord from the day that I knew you," (and indeed, they had been excessively froward, a most stiff-necked people; do we not know this well?), God says by the mouth of Balaam, the involuntary witness of the truth, "He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel." What a testimony! What wonderful grace! What perfection in the ways of God! God sees aright; He makes no mistakes. He speaks the truth according to the perfectness of His infinite intelligence; and it is because it is infinite, that He can see no iniquity in the redeemed people. How could He see any in those who are washed in the blood of the Lamb? Nor is it His mind to see it.
God acts and judges according to His own thoughts
In His own dealings with the people He will see everything, take knowledge of everything; but with the accuser it is a question of righteousness. God only sees this, that, according to the counsels of His grace, He has given a ransom; the sins of His people have been atoned for. He could not in justice see those sins. The mouth of the accuser is therefore obliged to confess that there are none, and that there is no power of the enemy against Jacob. And the ground is clearly taught: according to this time it shall be said of Jacob and Israel, what hath God wrought? Not said of God, but of Israel; and not what hath Israel wrought, but what hath God wrought? Israel had the place, but the work was God's work. This is very perfect.
What is peculiarly blessed and comforting in this is, that God acts and judges from His own thoughts. From beginning to end He has had thoughts about us; He has done what was needed to reconcile all His ways, in the accomplishment of them, with eternal righteousness; but He has these thoughts, and acts towards us according to them. It is these faith apprehends, accepts, and builds on. Hence joy and peace; while the presence of God in the midst of an accepted people to whom a new nature has been given, and His judging all there secures practically the holiness which He cannot dispense with, or judges departure from it, so as to vindicate His name. But here it is God acting, judging, in spite of all, according to His own thoughts.
Ballam's iniquity characterized
Balaam was a sad character. Forced to see from afar off the blessing of God upon His people, when he is near, and actuated by his own heart and will, he sees nothing but the way of error, into which he wishes to drag them that they might forfeit that blessing (if this were possible), reasoning upon this ground, that the righteous God could not bless a sinful people. One cannot think of any iniquity worse than that.
Balaam used of God whilst condemned for his crooked ways
We shall say a few words as to his typical character. Let us pursue the history. Balak seeks him. Balaam wishes to inquire of Jehovah either from instinctive fear, or to attach, in the sight of others, the importance of the name of Jehovah to what he does. Effectively God does interfere, and even goes first to Balaam. He takes the matter in hand, and has power over the unjust mind of Balaam against his will; for Balaam has no understanding of the mind of God. God said, "Thou shalt not go: they are blessed." What is his answer? "Jehovah refuseth to give me leave to go." He would gladly have gone; his heart was set upon the reward of Balak; but he fears before God. The blessing of the people does not come into his mind; he is a complete stranger to the generosity of grace—insensible to the thought of their being blessed of God, of delight in His blessing on His people.
Consequently, when there is a renewal of the temptation, he says that he cannot transgress the commandment of Jehovah his God: he puts on piety, and, in reality, he was not entirely without sincerity, for God held him close, and, indeed, allowed all this. But, at the same time, Balaam induces the messengers of Balak to tarry and see what God would say further. What did he want to know more about an invitation to curse that people, who, God had told him, were blessed? He had no sympathy whatever with the thoughts of the heart of God, none with Himself; he was governed by the fear of consequences. Otherwise, he would have been so happy in the blessing of the people, 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, whilst, at the same time, condemning the crooked ways of the prophet, for they were indeed crooked. He shews him his perverseness, his folly, to be more stupid than the ass he was riding; but, at the same time, He makes him go on his way.
This meeting in the way does serve to force him, through fear, to utter faithfully what God should put into his mouth. Balaam goes to meet—he does not say what. It is plain (chap. 24: 1) that he had mixed enchantments with the profession of the name of Jehovah, and that he had thus been the enemy's instrument, with the credit of Jehovah's name—a deeply solemn case. He was thus going to meet the mysterious power which came there, and Elohim came to meet him. God restrains and hinders on the behalf of His people all power of the enemy, and causes Balaam to say what He wishes to be said. Balaam looks upon Israel from above, and utters his prophecy.
Balaam's fourfold prophecy: (1) Separation of the people unto God
This prophecy is divided into four parts. It has Israel for its object; but, as to the principle of it, it applies also to the assembly.
The first prophecy announces the separation of the people from the world. "The people shall dwell alone," separated unto God, a people not reckoned among the nations.
(2) God having blessed does not repent: the people are justified
The second prophecy declares that God does not repent. God has blessed them; shall He not confirm what He has just said? The people are justified, and without sin in the eyes of God. God it was who had brought them out of Egypt. This people had "the strength of the unicorn," and the enemy, whom he had sought (in his enchantments), had no power against them.
(3) The people seen by God in beauty, freshness and power
Balaam, seeing at last that God was bent upon blessing, yields to the power of God, goes no longer to the meeting of enchantments, and the Spirit of God comes upon him. The justification of the people being now declared, the Spirit of God can bear testimony to them, instead of confining His testimony to the thoughts and intentions of God. Balaam sees them from above; seeing the vision of the Almighty, he sees the people according to the thoughts of the Spirit of God, as seen in the mind of God from above. The eyes of the prophet are open. And remark, here, that it is neither the anticipation of Canaan, nor Israel in their permanent habitations: Balaam turns his face towards the wilderness and sees Israel abiding in their tents. There the Spirit sees them, and declares the beauty and the order of the people in the eyes of God. The water of the refreshing of God was also always with them there; they were as trees that Jehovah had planted, therefore will they be great amongst the nations, a source of power and joy. They drink from the sources of God, and pour out from them abundantly for others. God had brought them out of Egypt, they were the work of God? and the power of God was to go with them against their enemies.
We get here, thirdly, then, beauty, a freshness the sources of which do not dry up, and power (what the Spirit does for the assembly).
(4) The coming of Christ
Then, in the fourth place is the coming of Christ, the Star of Jacob, who crowns the glory of the people. Only, as it comes in the midst of Israel, it is in judgment. With regard to us, it will be to take us hence, in order to make us participate in the joy of His presence, to the marriage of the Lamb.
In a word, we see the separation of the people from the world; their justification; their order, their beauty, as planted by God near the everlasting sources of the river of God; and then the coming of Christ. The prophecy is perfectly beautiful. Remark, too, 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. It is not without interest to see how Balak uses all human and superstitious means to bring the curse on them. He had no idea of God, and it was with God he had to do.
God's thoughts of the Church, seen from above
It is very important for us to see sometimes the church from above, in the wilderness, but in the beauty of the thoughts of God, a pearl without price. In the midst of the camp below, in the desert, what murmurings, complainings; how much indifference, what carnal motives, would have been witnessed and heard! From above, for him who has the vision of God, who has his eyes open, everything is beautiful. "I stand in doubt of you," says the apostle; and immediately after, "I have confidence in you, through the Lord." We must get up to Him, and we shall have His thoughts of grace, who sees the beauty of His people, of His assembly, through everything else, for it is beautiful. But for this, one would be either entirely discouraged or satisfied with evil. This vision of God removes these two thoughts at once.
The terrible judgment of God at the end of the age
We see the final judgment of the ships of Chittim (that is, of the west, north of the Mediterranean), and that of their chief, after he has afflicted Asshur and Eber also. It will be the terrible judgment of God at the end of this age.
Balaam's endeavour to frustrate blessing; Phinehas and his reward
A few words more on the position of Balaam.
At the end of a dispensation based on any knowledge whatever of God, when faith is lost and profession retained, this last obtains a renown of which men glory (as now, of the name of Christianity). Satan uses it: power is sought from him. They go to meet enchantments; because, whilst glorying in the revealed name of God, they seek to satisfy their own lusts; and the importance of the name of God is tacked on to the work of the devil. However, God is acknowledged up to a certain point. They fear Him, and He may interfere; but the system is diabolical, under the name of the Lord, with a partial fear of the Lord, and a dread which recognises Him as an object of fear. The people of God are preserved; but it is a very solemn thought, and it is truly the history of the christian system.
At last, the unhappy Balaam, whose heart was in the bond of iniquity, seeing that he cannot curse by the power of Satan, seeks to frustrate the blessing of God by leading the people into sin and idolatry. As regards the people, he is but too successful. God sends chastisement; and, while the people are humbling themselves, the enormity of the evil excites the indignation of Phinehas, who, acting with an energy suitable to the circumstances, stops the plague and acquires a perpetual priesthood in his family.
[1] It is of the highest interest to see the special character of this prophecy. It is God who, of His own will, interferes to take the part of His people against the enemy, and that even without their knowing it, or asking for it. It is not, as almost all prophecies are, an appeal to the conscience of the people, accompanied by promises calculated to sustain the faith of the remnant in the midst of the gainsayers. The people know nothing about it; they are perhaps still murmuring in their tents (so beautiful in the eyes of him who had the vision of the Almighty) against the ways of God with them. It is God declaring His own thoughts and confounding the malice of Satan, the enemy He has to do with. That is the reason why this prophecy is so complete; presenting to us, in spirit, our whole portion (literally it is that of Israel, as in the fourth prophecy is evident), separation, justification, beauty in the eyes of God (all that corresponds with the presence of the Spirit of God), and the crown of glory in the coming of the Star of Jacob, of Christ Himself, in glory.