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.).