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Numbers Chapter
Thirty-one
Numbers 31
Chapter Contents
War with Midian. (1-6) Balaam slain. (7-12) Those slain
who caused sin. (13-38) Purification of the Israelites. (39-24) Division of the
spoil. (25-47) Offerings. (48-54)
Commentary on Numbers 31:1-6
All who, without commission from God, dare to execute
private revenge, and who, from ambition, covetousness, or resentment, wage war
and desolate kingdoms, must one day answer for it. But if God, instead of
sending an earthquake, a pestilence, or a famine, be pleased to authorize and
command any people to avenge his cause, such a commission surely is just and
right. The Israelites could show such a commission, though no persons now can
do so. Their wars were begun and carried on expressly by Divine direction, and
they were enabled to conquer by miracles. Unless it can be proved that the
wicked Canaanites did not deserve their doom, objectors only prove their
dislike to God, and their love to his enemies. Man makes light of the evil of
sin, but God abhors it. This explains the terrible executions of the nations
which had filled the measure of their sins.
Commentary on Numbers 31:7-12
The Israelites slew the Kings of Midian. They slew
Balaam. God's overruling providence brought him thither, and their just
vengeance found him. Had he himself rightly believed what he had said of the
happy state of Israel, he would not have thus herded with the enemies of
Israel. The Midianites' wicked wiles were Balaam's projects: it was just that
he should perish with them, Hosea 4:5. They took the women and children
captives. They burnt their cities and castles, and returned to the camp.
Commentary on Numbers 31:13-18
The sword of war should spare women and children; but the
sword of justice should know no distinction, but that of guilty or not guilty.
This war was the execution of a righteous sentence upon a guilty nation, in
which the women were the worst criminals. The female children were spared, who,
being brought up among the Israelites, would not tempt them to idolatry. The
whole history shows the hatefulness of sin, and the guilt of tempting others;
it teaches us to avoid all occasions of evil, and to give no quarter to inward
lusts. The women and children were not kept for sinful purposes, but for
slaves, a custom every where practised in former times, as to captives. In the course
of providence, when famine and plagues visit a nation for sin, children suffer
in the common calamity. In this case parents are punished in their children;
and for children dying before actual sin, full provision is made as to their
eternal happiness, by the mercy of God in Christ.
Commentary on Numbers 31:19-24
The Israelites had to purify themselves according to the
law, and to abide without the camp seven days, though they had not contracted
any moral guilt, the war being just and lawful, and commanded by God. Thus God
would preserve in their minds a dread and detestation of shedding blood. The
spoil had been used by Midianites, and being now come into the possession of
Israelites, it was fit that it should be purified.
Commentary on Numbers 31:25-47
Whatever we have, God justly claims a part. Out of the
people's share God required one in fifty, but out of the soldiers' share only
one in five hundred. The less opportunity we have of honouring God with
personal services, the more should we give in money or value.
Commentary on Numbers 31:48-54
The success of the Israelites had been very remarkable,
so small a company overcoming such multitudes, but it was still more wonderful
that not one was slain or missing. They presented the gold they found among the
spoils, as an offering to the Lord. Thus they confessed, that instead of
claiming a reward for their service, they needed forgiveness of much that had
been amiss, and desired to be thankful for the preservation of their lives,
which might justly have been taken away.
── Matthew Henry《Concise Commentary on
Numbers》
Numbers 31
Verse 3
[3] And
Moses spake unto the people, saying, Arm some of yourselves unto the war, and
let them go against the Midianites, and avenge the LORD of Midian.
Avenge ye the Lord —
For the affront which they offered to God, by their own idolatry and lewdness,
and by seducing God's people into rebellion against him. God's great care was
to avenge the Israelites, Numbers 31:2, and Moses's chief desire was to
avenge God rather than himself or the people.
Verse 5
[5] So there were delivered out of the thousands of Israel, a thousand of
every tribe, twelve thousand armed for war.
Twelve thousand —
God would send no more, though it is apparent the Midianites were numerous and
strong, because he would exercise their trust in him, and give them an earnest
of their Canaanitish conquests.
Verse 6
[6] And
Moses sent them to the war, a thousand of every tribe, them and Phinehas the
son of Eleazar the priest, to the war, with the holy instruments, and the
trumpets to blow in his hand.
Them and Phinehas —
Who had the charge not of the army, as general, (an office never committed to a
priest in all the Old Testament) but of the holy instruments, and was sent to
encourage, and quicken, them in their enterprize.
The holy instruments — The holy breast-plate, wherein was the Urim and Thummim, which was
easily carried, and very useful in war upon many emergent occasions.
Verse 7
[7] And
they warred against the Midianites, as the LORD commanded Moses; and they slew
all the males.
All the males —
Namely all who lived in those parts, for colonies of them, were sent forth to
remoter places, which therefore had no hand either in their former sin, or in
this present ruling. And herein they did according to God's own order
concerning such people, Deuteronomy 20:13, only their fault was, that
they did not consider the special reason which they had to involve the women in
the destruction.
Verse 13
[13] And Moses, and Eleazar the priest, and all the princes of the
congregation, went forth to meet them without the camp.
Without the camp —
Partly to put respect upon them, and congratulate with them for their happy
success; and partly to prevent the pollution of the camp by the untimely
entrance of the warriors into it.
Verse 17
[17] Now
therefore kill every male among the little ones, and kill every woman that hath
known man by lying with him.
The little ones —
Which they were forbidden to do to other people, Deuteronomy 20:14, except the Canaanites, to
whom this people had equaled themselves by their horrid crimes, and therefore
it is not strange, nor unjust, that God, the supreme Lord of all mens lives,
who as he gives them, so may take them away when he pleaseth, did equal them in
the punishment.
Every woman —
Partly for punishment, because the guilt was general, and though some of them
only did prostitute themselves to the Israelites, yet the rest made themselves
accessary by their consent or approbation; and partly, for prevention of the
like mischief from such an adulterous generation.
Verse 20
[20] And
purify all your raiment, and all that is made of skins, and all work of goats'
hair, and all things made of wood.
Your raiment —
Namely, your spoil and prey.
All work —
All which had contracted some ceremonial uncleanness either from the dead
bodies which wore them, or the tents or houses where they were, in which such
dead bodies lay, or from the touch of the Israelitish soldiers, who were
legally defiled by the slaughters they made.
Verse 27
[27] And
divide the prey into two parts; between them that took the war upon them, who
went out to battle, and between all the congregation:
Two parts —
The congregation hath some share, because the warriors went in the name of all,
and because all having been injured by the Midianites, all were to have some
share in the reparations: but the warriors who were but 12000, have a far
greater share than their brethren, because they underwent greater pains and
dangers.
Verse 29
[29] Take
it of their half, and give it unto Eleazar the priest, for an heave offering of
the LORD.
An heave-offering — In
thankfulness to God for their preservation and good success.
Verse 30
[30] And
of the children of Israel's half, thou shalt take one portion of fifty, of the
persons, of the beeves, of the asses, and of the flocks, of all manner of
beasts, and give them unto the Levites, which keep the charge of the tabernacle
of the LORD.
One of fifty —
Whereas the former part was one of five hundred; the reason of the difference
is, partly, because this was taken out of the peoples portion, whose hazards
being less than the others, their gains also in all reason were to be less:
partly because this was to be distributed into more hands, the Levites being
now numerous, whereas the priests were but few.
Verse 50
[50] We
have therefore brought an oblation for the LORD, what every man hath gotten, of
jewels of gold, chains, and bracelets, rings, earrings, and tablets, to make an
atonement for our souls before the LORD.
An atonement —
For their error noted, Numbers 31:14,15,16, and withal for a memorial,
or by way of gratitude for such a stupendous assistance and deliverance. We
should never take any thing to ourselves in war or trade, of which we cannot in
faith consecrate a part to God, who hates robbery for burnt-offerings. But when
God has remarkably preserved and succeeded us, he expects we should make some
particular return of gratitude to him.
── John Wesley《Explanatory Notes on Numbers》
31 Chapter 31
Verses 1-12
They warred against the Midianites.
The vengeance of Jehovah on Midian
I. That in the
administration of the Divine government the punishment of sin is certain.
1. The sin which the Midianites had committed.
2. The Author of the punishment of the Midianites.
3. The executioners of the punishment.
4. The severity of the punishment.
II. That God can
work by many, or by few, in the execution of His purposes. The accomplishments
of the purpose of God by this small force was fitted to answer three ends.
1. To teach them that this expedition was, in a special manner, the
Lord’s.
2. To teach them that He can effect His purposes “by many or by few”
(1 Samuel 14:6; Judges 7:1-25.).
3. To check any temptation or tendency to self-glorification on the
part of the soldiers.
III. That God
honours the holy zeal of His servants by employing them as leaders in the
execution of His purposes.
IV. That God
enriches His people with the spoils of their enemies. (W. Jones.)
The Midianites reckoned with
1. God would have the Midianites chastised, an inroad made upon that
part of their country which lay next to the camp of Israel, and which was
concerned in that mischief, probably more than the Moabites, who, therefore,
were let alone. God will have us to reckon those our worst enemies that draw us
to sin, and since every man is tempted when he is drawn aside of his own lusts,
and those are the Midianites which ensnare us with their wiles, on them we
should avenge ourselves; not only make no league with them, but make war upon
them by living a life of mortification. God hath taken vengeance on His own
people for yielding to the Midianite’s temptations; now the Midianites must be
reckoned with that gave temptation ; for the deceived and the deceiver are His
(Job 12:16), both accountable to His
tribunal; and though judgment begin at the house of God, it shall not end there
(1 Peter 4:17). There is a day coming
when vengeance will be taken on those that have introduced errors and
corruptions into the Church, and the devil that deceived men will be cast into
the lake of fire. Israels quarrel with Amalek that fought against them was not
avenged till long after, but their quarrel with Midian that debauched them was
speedily avenged, for they were looked upon as much the more dangerous and
malicious enemies.
2. God would have it done by Moses in his life-time, that he who had
so deeply resented that injury might have the satisfaction of seeing it
avenged. See this execution done upon the enemies of God and Israel, and
afterwards thou shall be gathered to thy people. This was the only piece of service
of this kind that Moses must farther do, and then he has accomplished, as a
hireling, his day, and shall have his quietus. (Matthew Henry, D. D.)
Vengeance executed on Midian
This is a very remarkable passage. The Lord says to Moses, “Avenge
the children of Israel of the Midianites.” And Moses says to Israel, “Avenge
the Lord of Midian.” The people had been ensnared by the wiles of the daughters
of Midian, through the evil influence of Balaam the son of Peer; and they are
now called upon to clear themselves thoroughly from all the defilement which,
through want of watchfulness, they had contracted. The sword is to be brought
upon the Midianites; and all the spoil is to be made to pass either through the
fire of judgment or through the water of purification. Not one jot or tittle of
the evil thing is to be suffered to pass unjudged. Now, this war was what we
may call abnormal. By right the people ought not to have had any occasion to
encounter it at all. It was not one of the wars of Canaan. It was simply the
result of their own unfaithfulness--the fruit of their own unhallowed commerce
with the uncircumcised. Hence, although Joshua, the son of Nun, had been duly
appointed to succeed Moses as leader of the congregation, we find no mention
whatever of him in connection with this war. On the contrary, it is to
Phinehas, the son of Eleazar the priest, that the conduct of this expedition is
committed; and he enters upon it “with the holy instruments and the trumpets.”
All this is strongly marked. The priest is the prominent person; and the holy
instruments, the prominent
instrumentality. It is a question of wiping away the stain caused by their
unholy association with the enemy; and, therefore, instead of a general officer
with sword and spear, it is a priest with holy instruments that appears in the foreground. True, the
sword is here; but it is not the prominent thing. It is the priest with the
vessels of the sanctuary; and that priest the selfsame man who first executed judgment upon
that very evil which has here to be avenged. The moral of all this is, at once,
plain and practical. The Midianites furnish a type of that peculiar kind of
influence which the world exerts over the hearts of the people of God--the
fascinating and ensnaring power of the world used by Satan to hinder our entrance upon our
proper heavenly portion. Israel should have had nothing to do with these Midianites;
but having, in an evil hour, been betrayed into association with them, nothing
remains but war and utter extermination. So with us, as Christians. Our proper
business is to pass through the world as pilgrims and strangers; having nothing
to do with it save to be the patient witnesses of the grace of Christ, and thus
shine as lights in the midst of the surrounding moral gloom. But, alas! we fail
to maintain this rigid separation; we suffer ourselves to be betrayed into
alliance with the world, and, in consequence, we get involved in trouble and
conflict which does not properly belong to us at all. War with Midian formed no
part of Israel’s proper work. They had to thank themselves for it. But God is
gracious; and hence, through a special application of priestly ministry, they
were enabled, not only to conquer the Midianites, but to carry away much spoil.
God, in His infinite goodness, brings good out of evil. (C. H. Mackintosh.)
Israel’s progress
It is instructive to compare this warfare of the children of
Israel with their earlier battles. There are many points of difference between
them. In Egypt, when surrounded by their enemies, they were not called to
fight. They were quite unprepared for war; but God fought for them, and they
were still, and held their peace. Then again, subsequently they were attacked
by the Amalekites. They did not begin the encounter, but only repelled the
attacks; whereas on this occasion Moses said unto the people (Numbers 31:3). Their earlier encounters
were all in self-defence--their later ones were aggressive. Here, then, we
cannot but discern a mark of progress in Israel’s history. At first, when they
were weak, and without experience of God’s power and unchanging love, they were
more passive. Now that they had been formed into a more compact body, and
trained to arms, and still more, had experienced the power and faithfulness of
God, they were called to be aggressive, to attack and destroy the enemies of
God. Now, we think, that this progress in Israel’s history is typical in the
Christian life. In the first beginnings of the spiritual life the young
Christian’s mind is chiefly passive. God’s work is to show him his own needs
and what are his enemies. The very spirit of the gospel is aggressive, not in a
worldly sense, nor indeed in the sense in which it was true of Israel, but in a higher and holier
sense; for it is a spirit of faith in God-a spirit of holy jealousy for God’s
glory--a spirit of deep compassion for perishing souls. Do you ever ask
yourselves, What progress is my soul making? There are many signs; and it is
safer not to try ourselves by one only. If you are living near to God you will
be growing more and more dead to the world. But note another mark. When Moses
sent them into the battle, a thousand of every tribe, he sent Phinehas, the son
of Eleazar the priest, with them, and the holy instruments, and the trumpets to
blow in his hand. What these holy instruments were we are not informed, but
doubtless they were meant to be symbols of God’s presence with His people. The
priest, and holy instruments, and silver trumpets, were as needful as their
weapons of war. These were a practical warning against a spirit of revenge, and
an encouragement to depend wholly on God. They must have served to impress most
powerfully on the minds of the Israelites that this war was a great moral act,
and that in engaging in it they should depend wholly on God. And these
accompaniments of war showed also progress in Israel’s history. Their earlier
battles were always acts of faith; but then no priest went forth with their
army, no holy instruments were carried forth, or trumpets blown; for it was
subsequently that they were brought into covenant with God at Sinai, and had
still brighter tokens of His presence--subsequently, that the two silver
trumpets were appointed to carry terror into the hearts of their enemies, and
to make them realise that they were remembered before Jehovah. And this may
suggest to us one point of difference between the earlier and later conflicts
of a Christian. When he is young and inexperienced in conflict, there is
generally too much confidence in self. But when God has taught him deeper
lessons in the work of war, he has lees confidence in self and more in God.
Then it is not his own courage or skill, not his own strength or perseverance,
but Christ his eternal and ever-present Priest, the holy instruments of the
sanctuary, and the silver trumpet of the gospel, which are his great and only
hope of victory. But there is still another point of progress discernible in
this part of Israel’s history, and that is in the use that was made of the
spoils of the Midianites. Jehovah gave them this victory. They all felt it. It
was in His name that they went forth, and in His name that they triumphed. Here
we find that they “brought the captives, and the prey, and the spoil, to Moses and Eleazar, the
priest, and unto the congregation of the children of Israel” (Numbers 31:12). And then a division of
the booty took place. It was divided into two equal parts, one of which was given to those
who went into the battle, and the
other belonged to those who remained in the camp. Those who
encountered the Midianites
being but a small part of Israel, only twelve thousand men, had in reality the
largest share; and this was but right, as they had been exposed to the dangers
of war. But this was not the whole of the arrangement. The most important part
remains to be mentioned. After this division had taken place, a part was to be consecrated to God.
Of that which belonged to the warriors themselves one five-hundredth part was
offered unto the Lord as a heave-offering, as we are expressly told, “And Moses
gave the tribute which was the Lord’s heave-offering unto Eleazar the priest” (Numbers 31:4). This portion, then, came
to the priests. Of the other part, which belonged to those who did not go into
battle, one-fiftieth part was consecrated to God, “And of the children of
Israel’s half, thou shalt take one portion of fifty of the persons, of the
beeves, of the asses, and of the flocks, and of all manner of beasts” (Numbers 31:30). This portion belonged to
the Levites. And so, if we compare together the portion of the priests with
that of the Levites, we find that was as one to ten. But even this is not all.
When those who went into battle were numbered, it was found that there “lacked
not one man,” not one was lost. This was a wonderful proof of God’s care and
protection. No less than twenty-four thousand fell by the plague, and not even
one in the war with a powerful people. This produced a strong impression on the
minds of the officers. They were thankful, as well they might be, for God’s
goodness; and they showed their gratitude by making an additional
freewill-offering to God. “We have, therefore,” they say, “brought an oblation
for the Lord, what every man hath gotten, of jewels, of gold, chains and
bracelets, rings, ear-rings, and tablets, to make an atonement for our souls
before the Lord” (Numbers 31:50); and this offering was
brought by Moses and Eleazar the priest into the tabernacle of the
congregation, for a “ memorial for the children of Israel before the Lord.” Now in
all this we can discern progress in Israel’s history. In the earlier part of it
we do not meet with any such arrangement, but when brought into immediate
covenant union with God, He taught them practically that they themselves, and
all that they had, belonged to Himself. He trained them to a spirit of
self-denial. This is an important lesson which this history impresses upon us.
If we were asked, “What are the two graces in which Christians are most wanting?”
we should answer, “charity” and “self-denial”; that charity which bears long,
which covers a multitude of sins, and that spirit of self-denial which leads us
habitually to crucify the old man, and to place God’s glory before our own
comfort, ease, and pleasure. There are many Christians who are sound in
doctrine, and who seem to glory that they are free from this and that error,
but there is much self-indulgence in their lives. (G. Wagner.)
Balaam also the son of
Beor they slew with the sword.--
The fate of Balaam
Who shall describe the terrors of this recreant prophet, during
that brief moment that ensued between the lifting up and the letting down of
that fatal weapon? We know how Balaam regarded death. We know that he regarded
it with dread. “Let me die the death of the righteous, and let my last end be
like his.” And now he was about to die the death of the wicked! As in a moment,
we may be sure, the whole
panorama of his life, and its true significance, flashed before him.
I. Death the
testing time of life. We may exaggerate the importance of death. We may treat
it as more important than life; whereas its chief importance is in relation to
life. But in its relation to life its importance is scarcely to be exaggerated.
And its chief
significance, in this respect, undoubtedly consists in its bearing on the
future.
II. The awfulness
of death to one who has lived a sinful and unholy life. There can be no doubt
that God did His utmost to save this man. Nothing that was likely to be helpful
to his salvation was withheld from him; and all this Balaam must have felt and
realised, when at last his course of crime had brought him to that
life-revealing spot, the shadow of death. And if such was his retrospect in the
hour of death, what must have been the prospect that opened up to his
imagination and his fears? And what makes the fate of Balaam so terrible to
think of, is the apparently minute point of departure from the course of
rectitude in which his wrong-doing commenced. Balaam only, at first, desired to
have the pecuniary
recompense which the service of Balak promised him. He had no desire to do
wrong. He did not love unrighteousness; he only loved the “wages” of
unrighteousness. And yet that little germ of evil in his breast at last
overcame all right feeling and all right principle; and reduced the famous
prophet of Pethor to the level of the lowest schemer and the basest plotter.
The smallest angle at the juncture of two lines will, if these lines be
continually produced, lead them wider and wider at every stage. And so if there
be the least departure from the path of Fight at the beginning there will be
infinitely divergeness in the end. (W. Roberts.)
The doom of the double-hearted
I. He wanted to
serve two masters. These were the same as the Lord in after days designated God
and mammon. He wanted not to offend either; to please both. He was like
Issachar crouching between two burdens. Such is the certain failure of all who
make the like attempt.
II. He wanted to
earn two kinds of wages. The wages of righteousness and the wages of
unrighteousness (2 Peter 2:15), were both in his
eyes; he would fain have the pay both of God and of the devil. He was unwilling
to do or say anything which would deprive him of either. He was as cautious and
cunning as he was covetous.
III. He wanted to do
two opposite things at the same time. He wished both to bless and to curse. He
was willing to do either according as it might serve his interests. The only question
with him was, “Would it pay?”
IV. He wanted two
kinds of friendship.
V. He wanted to
have two religions. He saw religion to be a paying concern, a profitable trade,
and he was willing to accept it from anybody or everybody, to adopt it from any
quarter if it would but raise him in the world, and make his fortune. But this
double service, and double friendship, and double religion, would not do. He
would make nothing by them. They profited him nothing either in this life or
that to come. His end was with the ungodly, his portion with the enemies of
Israel. And his soul, where could it be? Not with Israel’s God, or Israel’s
Christ, or in Israel’s heaven. He reaped what he sowed. He was a good specimen
of multitudes in these last days. They want as much religion as will save them
from hell ; not an atom more. The world is their real god; gold is their idol;
it is in mammon’s temple that they worship. Look to thy latter end. What it is
to be? Where is it to be? With whom is it to be? Anticipate thy eternity. Is it
to be darkness or light, shame or glory? (H. Bonar, D. D.)
Balaam’s death
What a death was this to die for one who had been a prophet of the
Lord--one who had been privileged to hold converse with Deity, and to foretell
the purposes of the supreme mind! How little could he ever have imagined that
he should come to this! What I he, with his great gifts and high official
position--he stoop down from the eminence on which he stood to take up the
sword of a rebel against Jehovah--to identify himself with a nation of debased
idolators, and then end his life amid the wild tumult of battle in a vain
effort to defend their cause! He degrade himself to such an extent as that?
Impossible; yet so it happened. How this death contrasts with that which be had
so ardently desired! Death in sanguinary conflict, surrounded by dying
thousands of the enemies of God, with the din of arms and the fierce war-cry of
opposing forces sounding in his ears; how different from “the death of the
righteous,” calmly commending his soul into the hands of a faithful Creator,
antedating heavenly joys, catching a smile from the Divine countenance, and
then peacefully “dropping into eternity”! A death in a state of apostasy from
God, in open rebellion against His will, in impious defiance of His power, the
death of Balaam was a death without hope. Not a ray of light is there to
irradiate or relieve the gloom that gathers in thick and portentous blackness
over the spot where he fell. (C. Merry.)
Verse 16
The counsel of Balaam.
The counsel of Balaam
It would seem, then, that this people that was to “dwell alone and
not be reckoned among the nations” had not dwelt alone; and that one man, at
least, of the people in whom God had not beheld iniquity nor seen perverseness,
had been guilty of the most flagrant iniquity and perverseness. For not only
had he, an Israelitish prince, brought the daughter of a Midianitish prince
unto his brethren--which was in itself an unlawful act--but he had done this
openly and shamelessly, in the sight of Moses, and in the sight of all the congregation of Israel (Numbers 25:6). But how came it to pass that
these Moabites and Midianites, who, only yesterday as it were, displayed such
relentless hostility to Israel, should, to-day, be upon such friendly terms
with them? How was it that, whereas but yesterday--so to speak--the king of
Moab sent princes of Moab and Midian to Balaam, the son of Beor to Pethor in
Mesopotamia, entreating him to come and curse the Israelites--sparing nothing
to secure this end--these hostile princes are now giving their daughters to the
Israelites in the most intimate companionship? Surely there must be some
treachery in this proceeding! And so it seemed there was. Balaam, after his
repulse by Balak, had fled, not to his own land, but to Midian, the confederate
of Moab; and, not daring to curse the people himself, had suggested to the
Midianites a method of leading them into iniquity, as a means of bringing a
curse on them from God. And this new scheme had propitiated Balak, who had been
so fiercely enraged against Balaam, and who now” consulted” (Micah 6:5) with Balaam; who “counselled”
(Numbers 31:16) this expedient of
mischief. So the matter came out upon the death of Balaam, and so is it
explained in my text.
1. Balaam plainly committed this crime with his eyes open to the
wrong be was doing. Out of his own mouth we may judge him. In a moment of
prophetic inspiration he protested to Balak that his eyes were open; that he
had heard the words of God, and knew the knowledge of the Most High. Balaam’s sin,
then, was committed knowingly, consciously, wilfully. He was not “overtaken in
a fault.” He set himself to do wickedly.
2. And he was influenced to take this course by the meanest of
motives. He “loved the wages of unrighteousness.”
3. And if anything could have aggravated the meanness of the motive
that influenced Balaam in betraying Israel, it was the baseness of the method
he adopted to accomplish that design. God had revealed to him, in prophetic
insight, the secret of Israel’s greatness and strength. And Balaam used the
very inspiration which God gave him to injure, fatally, God’s own chosen
people. And the cowardice of his procedure was in keeping with its baseness. He
would not touch Israel himself. He dare not utter a word against them; but be
could whisper suggestions of evil into the ears of others, that they might
execute the diabolical design. (W. Roberts.)
Balaam’s devilish policy
This policy was fetched from the bottom of hell. “It is not for
lack of desire that I curse not Israel; thou dost not more wish their
destruction, than I do thy wealth and honour; but so long as they hold firm
with God, there is no sorcery against Jacob: withdraw God from them, and they
shall fall alone, and curse themselves; draw them into sin, and thou shalt
withdraw God from them. There is no sin more plausible than wantonness. One
fornication shall draw in another, and both shall fetch the anger of God after
them; their sight shall draw them to lust, their lust to folly, their folly to
idolatry; and now God shall curse them for thee unasked.” Where Balaam did
speak well, there was never any prophet spake more divinely; where he spake
ill, there was never any devil spake more desperately. Ill counsel seldom
succeedeth not; good seed often falls out of the way, and roots not; but the
tares never light amiss. This project of the wicked magician was too
prosperous. (Bp. Hall.)
──《The Biblical Illustrator》