If the men come to call thee. This was the condition with which Balaam did not comply. See Num 22:21.

Fuente: Companion Bible Notes, Appendices and Graphics

God: Num 22:9

If the men: 1Sa 8:5-9, 1Sa 12:12-19, Psa 81:12, Eze 14:2-5, 2Th 2:9-12

but yet: Num 22:35, Num 23:12, Num 23:26, Num 24:13, Psa 33:10, Psa 33:11, Psa 78:30, Psa 78:31, Isa 37:29, Hos 13:11

Reciprocal: Gen 31:24 – dream Num 22:8 – General Num 22:12 – Thou shalt Num 22:32 – before me Num 23:4 – God 1Sa 8:7 – Hearken Job 4:13 – thoughts Jer 1:7 – for thou shalt

Fuente: The Treasury of Scripture Knowledge

SELF-DECEPTION

And God came unto Balaam at night, and said unto him, If the men come to call thee, rise up, and go with them; but yet the word which I shall say unto thee, that shalt thou do, etc.

Num 22:20-22

In the story of Balaam we have a seeming contradiction. God said, If the men come to call thee, rise up, and go with them, and yet Gods anger was kindled because he went. How can these things be?

I. When God sent this message to Balaam, it was not the first time that Balaam had sought an answer from God on this very subject of whether he should go or not.Something had made him fear to go and speak the bitter curse till he had learned the pleasure of God. His wishes may well be supposed to have been all in one direction; his conscience alone restrained him. In the night came a message from God: Thou shalt not go. But Balaam persuaded himself that what was wrong yesterday might be right to-day, and that what was Gods will at one time might not be Gods will at another. God answered the fool according to his folly, and as the wretched man had dared to think of tampering with God, God rewarded him (if we may use the word) by tampering with him. God suffered him to believe a lie. The lie was but the reflection of the wishes that were lording it in the heart of Balaam, and to these wishes God for a time gave him over.

II. Men are doing precisely as Balaam did every day.Temptation to self-aggrandisement of various kinds comes before us; the only condition is a course of action about the lawfulness of which we are in doubt. We look to see if for some little swerving from the rigorous path of virtue some excuse may not be found. We ask for guidance, perchance with a divided heart, and then, if God speaks to us at all, it is a voice which speaks to a conscience that has become confused and a judgment that has suffered itself to be dispirited, and though the voice may seem to be the voice of God, it is indeed only a lie.

Illustration

Honest men do not make loud protestations of their honesty; brave men do not insist on their bravery; over-loud proclaiming of innocence is suggestive of guilt; and the seer, by his answer, shows his mind is running on such things as silver and gold. A clever caricaturist to-day would hit off the situation by a sketch of a waiter, humbly protesting, I cant take it, sir, all the while keeping his back to the notice, No gratuities allowed. Balaams answer is really equivalent to, Very sorry, but I dare not do it; and his request that they should tarry a night, betrays the hope that God may be got to change His purpose. That I may know what the Lord will say unto me more. This is the first downward step. He trifles with his plain duty. Instead of returning a decided No, he says he will think the matter over. But in matters of duty, second thoughts are not best; but first. Considering a duty is often only explaining it away; deliberation is often only dishonesty. When God speaks plainly, ours is to obey at once. Eve stood and argued when she should have shut her ears and run.

Fuente: Church Pulpit Commentary

Num 22:20-21. If the men come to call thee, rise up and go with them He had no leave to go at all unless the messengers came again in the morning to him. And, perhaps, if he had not gone to them, after having promised them an answer, they might have thought their masters great offers neglected, and have gone away without him. But his head and heart were too full of expectations from the journey, to run the hazard of not being further invited into it. And so he rose early in the morning, and saddled his ass Or commanded it to be saddled, for he had servants to wait upon him; and went to them, directly contrary to Gods express order, and was opposed by the angel for the breach of his duty.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

BALAAM ON THE WAY

Num 22:20-38

THE history is moving towards a great vindication of Israel and prediction of its coming power, all the more impressive that they are to be wrung from an unwilling witness, a man who would pronounce a curse rather than a blessing; all the more impressive, too, because the enemies of Israel will themselves arrange on a mountain pinnacle the scene of the revelation, with smoking altars and princely spectators. The great Actor in the drama is unseen: but His voice is heard. However tractable the omens may have been under other circumstances in the hands of the soothsayer, he now finds a Master. As the story unfolds, Balaam is seen attempting the impossible, endeavouring to force the hands of Providence, held as in a chain at every stage. There is a Power that treats him as if he were a child. Finally, with most unwilling eloquence, he is compelled to fling far and wide a challenge to Israels enemies, the praises of her rising star.

In harmony with this general movement is the result of Balaams second appeal for permission to take the journey to Moab. He receives it, but with a reservation. Fear of the great God whom he invokes holds him to the conviction that whatever he may do no word must pass his lips other than Jehovah gives him to speak. In repeating his inquiry he has assumed that the God of Israel is amenable to human urgency; and as he will have Jehovah to be, so within limits he seems to find Him. Yet there is more to reckon with than a dubious oracle, discovered through signs and portents of the sky or whisperings of the breeze at night. Jehovah has brought His people from Egypt, fed them in the desert, given them victory. Balaam finds that this God can send angels upon His errands, that there is no escape from His presence nor evasion of His will.

It was in a kind of madness the diviner set out from Pethor by the way of the Euphrates ford. Excited by the hope of gaining the rewards and enjoying the fame awaiting him in Moab, he was at the same time conscious of being in opposition to the God of Israel, and committed to an adventure that might end disastrously. He went in a mood of wilfulness, hoping and yet half doubting that his way would become clear, irritable therefore, ready to resent every hindrance. A diviner of repute, credited with powers of blessing and cursing, he perhaps felt himself safe on ordinary occasions, especially among his own people, even when he went against those who consulted him. But could he count on the forbearance of the king of Moab into whose country he was venturing? Jehovah might be opening his way only to destruction. Such fears could hardly be avoided.

And men who have gone back to conscience endeavouring to extort from it a sanction or permission previously denied, who, with some half assurance that the way is open, set out on a desired course, are practically in the same mad mood, have equal reason to dread the issue. Is this understood? It may be safely asserted that half the wrong things men do-taking an average of human action, half at least-are done not in despite of conscience, but with its dubious consent, when the first clear decision has been set aside. No doubt the urgency is often very great, as it was in Balaams case, and frequently of a less questionable kind. Not the desire of envious persons to have others cursed or evil in-treated, but possibly the desire of some to have the shadow of adverse judgment taken away, may be the plea, and be supported by the promise of large reward. The first word of conscience is distinct-have nothing whatever to do with the matter: the shadow has fallen on the wrongdoer; he has not repented; let him suffer still. But his agents come with gold and silver, with plausible words, with seeming Christian arguments. Then the appeal to conscience is renewed, and he who should be firm in judgment finds a false permission. Or the case may be of one in business, tempted to some practice, common enough, but dishonest, vile. His first feeling has been that of disgust. He could not for a moment contemplate a thing so base. But under the pressure of what appears to be necessity, plausible arguments and pretexts gain ground. The fact that reputable men find no difficulty about the matter, the notion that a custom is excusable because it is followed by most if not by all, along with other considerations of a personal kind, are allowed to have some weight, and then to overbalance the sense of duty. And the result is that the moral atmosphere is confused. The man sets out on a way which appears to be opened for him; but he goes under the shadow of a haunting fear.

Like Balaam, one who thus extorts from conscience, that is from God, permission to go where he himself desires, knowing it to be a wrong way, is quite aware, may indeed be eager to acknowledge to himself, that he is still held by a Divine command extending over a part of his conduct. He will not speak a word that shall be against truth. He will resume friendship with the rich transgressor; but he will not in words excuse or palliate his crime. He will adulterate certain commodities in which he deals, but he will never assert that they are genuine. This is the tribute to religion and to conscience that sustains decaying self-respect. By this the man who passes for a Christian endeavours to keep himself separate from those who have no conscience. The most is made of the difference. As compared with those who unblushingly defend the wrong, this man may think himself a saint. He would on no account speak a falsehood. Does he not fear God? Is he a dog that he should do this thing? Nevertheless, the way leads into a bottomless quagmire. For a time the waning light of religion may shine. It may even burst before it dies into a bright flame of indignation against sin – the crimes others commit-or of loud protestation against what are called false charges. But the man dies a Balaam, with a perverted conscience, and must face the dreadful result.

Well has it been said that no virtue is safe without enthusiasm. A man cannot be true to the highest law unless he has the motive within him of pure devotion to God as his personal Redeemer, unless he recognises that his joy in God and his salvation are bound up with fidelity to the moral ideal which is presented to him. Faith, hope, love must inspire and keep the soul in fervour of desire to reach the heights to which it is called by the Divine voice. But the most of men come far short of this enthusiasm. It is rather with reluctance, after a kind of struggle with themselves, that they look duty in the face. And even when they do they find no pleasure in resolving to press on where the absolutely right is seen. Their pleasure lies in doing less than that. They seek accordingly some way of observing the letter of duty while they avoid its spirit. But the sense of having come short in a matter that involves their highest wellbeing, their standing before God, their very right to hope and to live, remains with them. Marriage, for example, is often entered upon after a struggle with conscience in which a clear mandate has been set aside. The desire to please self is allowed to overcome the conviction that the new bond will keep life on the low worldly ground, or drag it back from spirituality. The merely expedient is chosen rather than the ideal of moral independence and power. And of this come fretfulness, dissatisfaction with self, with others, with Providence. All the sophistries that can be used fail to set the mind at rest. Events continually occur which throw flashes of light on the past and reveal the lost hope, the forfeited vision.

God does not make the wrong way smooth for one who has extorted permission to follow it. A man desiring to enter on a course which he sees to be dishonourable or at least dubious may be absolutely prevented at first. His appeal is to Providence. If circumstances allowed his plan he would reckon the Divine will favourable to it. But they do not. Every door he tries in the direction he wishes to take is barred against him. Afterwards one yields to pressure, or is thrown wide because he knocks at it persistently. Then he advances, taking for granted that he has obtained permission from God. But he does not go far till he is undeceived. So, Balaam sets out on his adventure, riding on his ass and attended by his two servants. Yet he does not get clear of the vineyards of Pethor without hindrance. Obstacles to his journey which do not appear in the narrative may have at first stood in his way, certain political complications, we may suppose. Now they are removed. But he is met by others. The angel of the Lord opposes him, one who stands with a drawn sword in hand in a hollow way between the vineyards, a path closely fenced on the one side and the other. Balaam fails to see the adversary; be is absorbed in his own thoughts. But the ass sees, and will not go forward, and as Balaam becomes aware of resistance his anger is kindled.

The narrative here is confessedly difficult. One of the most reverent commentators on the passage declares that he feels too deeply the essential veracity of the story to be troubled with minute questions about its details. “I would not,” he says, “force them upon any ones belief merely by uttering the coarse sentence, that they are in the Bible and therefore must be received. One is afraid of leading people to fancy that they do believe what they do not believe, and so of propagating hypocrisy under the name of faith.” To some the narrative may present no serious difficulty. They accept it literally at every point. Others again are not so easily satisfied that the occasion called for miracles like those which appear on the face of the history. It seems to them of no great moment whether Balaam went or did not go to Moab, whether he cursed Israel or blessed it. Neither the curse nor the blessing of a man of Balaams sort could make the least difference to Israel. These readers accordingly would find a parabolical or pictorial explanation of the incidents. Literal belief, in any case, need not be made a test of reverence; the spirit is surely more than the letter. The point of greatest importance is to believe that God dealt with this man, opposed his perverse will by gracious influences and unexpected protests. To Balaam, no doubt, the angels appearance and the asss rebuke were real, as real and impressive as any experiences he ever had. He was humbled; he acknowledged his sin and offered to return. When he reached the land of Moab, the recollection of what befell him by the way had a salutary influence on all he said and did.

In many unforeseen, singular, and often homely ways, men are checked in the endeavour to carry out the schemes which ambition and avarice prompt. The angel of the Lord who opposes one bent on a bad enterprise often appears in familiar guise. To some men their wives stand in the way, some are challenged by their children. What in voluntary blindness they have declined to see-the madness of the wrong course, the intrinsic baseness of the thing undertaken-those who look with pure eyes perceive clearly and are brave enough to condemn. At other times obstacles are placed in the way by the simple ordinary duties which claim attention, occupy thought and time, and tend to bring back the mind to humility and saneness. Yet covetousness can make men very blind. Under the influence of it they suppose themselves to be acting cleverly, while all the time those whom they think they are outwitting see them posting on the way to bankruptcy and shame.

Even a good man may lose his spiritual discrimination occasionally when he fancies himself called to curse not Israel but Moab, and sets out in heat upon the errand. He fails to see that the case of Balaam is so far parallel to his own that he ought to expect an angel to oppose him. The critical Balaam who feels it his high duty to pronounce maledictions on some theological opponent, not for silver and gold, but for the cause of God, is resisted by many an angel bearing the sharp sword of the Word, set to declare the great tolerance of Christ, and to vindicate the liberty that is in Him. That men fail to see these angels, or else ride past them, is abundantly evident, for the altars smoke on many a height, and scrolls of futile condemnation are flung upon the breeze.

Balaam smites the ass even when she falls down under him in her abject terror. He endeavours to force her on till at last he is put to shame by her rebuke. We are pointed to the irrational way in which, those act whose moral judgment is blinded. Their course being wrong, they do not turn against themselves, but rise in passion against every person or thing that hinders. The husband who is resolved to take a wrong path thrusts away his faithful wife; the son bent on what will be his ruin pushes off his weeping mother when she pleads before him. Often an apparently inexplicable fit of temper in public or in private means that a man is in the wrong and is aware of a mistake, from the consequences of which he would fain escape. Ones heart bleeds for none more than for those victims of selfish anger who suffer under the abuse of the Balaams of society. They have seen the angel in the way. They have sought by a gesture or a warning word to arrest the friend who would go on to evil. Then the cruel strokes fall on them, curses, foul abuse, taunts often directed against their religion. They are charged with setting themselves up as holier and better than other people. They are denounced as meddlers and fools. They protest without effect often, and suffer apparently to no purpose. Yet shall we suppose their endeavours altogether lost? Good is surely stronger than evil. Every right act and word is germinal. After long years it bears fruit.

In Balaams case there was a happier issue than is often seen. The protest against his cruelty opened his eyes to the truth that a messenger of God stood in his way. The rebuke came home to him. So might a hard self-willed man who rode rough-shod over the feelings and rights of others be brought suddenly to a sense of his cruelty by the look on the face of a dog. Bad as men and women may be, violent and abusive as they may become in times of anger and impatience, there are ways of softening their hearts. They go on for years attempting to justify themselves in a rough and selfish course. But who shall say that even the seeming worst are beyond recovery? When there appears to be no redeeming feature left in the character, the crisis may be at hand, the transgressor, may be so taught by the piteous look of a dumb animal that his infatuation will come to an end. Recoiling from himself he will acknowledge his perversity and turn to better thoughts.

How far did Balaams repentance go? There can be little doubt the motive of it was the sudden discovery that the God of Israel was mightier and more observant than he had imagined; in short, that Jehovah was his master. Balaam yields, changes his mind, not because he is in the least degree more disposed to do what is right, but because he finds the antagonism of God falling suddenly upon his life. To the angel he says: “I have sinned: for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again.” This is an acknowledgment of authority, but not of an obligation into which any sense of Gods goodness enters. It is the sullen acquiescence of a foiled adventurer, who at the very outset is made to understand the terms and narrow limits of his power. He has his knowledge, his vision. When he set out he intended to use them, if possible, under such conditions as would secure his own liberty. He is now made to understand that he is not free. The angel with the drawn sword will be in Moab before him, ready to cut him down if he should do or say anything opposed to the mind of the God of Israel. He is cowed, not converted.

And so it often is with men who find their schemes counteracted, and are made to feel their weakness in presence of the forces of human government, or of the natural world. Their confession of sin is really a sullen acknowledgment of impotence. Sift their feelings and you discover no sense of guilt. They miscalculated, and they regret having done so, because it is to their shame. They will go back to make other plans, to lay the foundations deeper with greater subtlety, and by-and-by, if they can, to carry out their ideas and gratify their covetousness and ambition in other ways. Sometimes indeed it may become clear to a man that his efforts to advance himself, such as he is, cannot prosper because Omnipotence is against him. Then acknowledgment of defeat is confession of despair. Of this we see an example in the first Napoleon after his final capture when he was on the voyage to St. Helena. He had forced his way over obstacles enough, leaving blood and ruin behind him. But at length the stronger power came down to meet him, and he knew that the game was lost. Beneath the seeming acquiescence there lurked rebellion. He often spoke as a believer in God; but the God he knew was one he could have wished to foil. In the island to which he was confined he schemed desperately to regain his freedom that he might renew the vain conflict with Providence for his own glory and the glory of France. “I have sinned: I will get me back again.” Yes. But will it be to lay other and more cunning plots for self-aggrandisement, and recover the lost ground by some daring stroke? Then it will be also to meet other angels, and at the last the minister who bears the sword of doom.

Balaam will return, confessing himself defeated for the time. But he learns that he may not. He has come so far with designs of his own; he must now go on to Moab to serve the purposes of God. The permission he wrested, so to speak, from Providence, was not wrested after all. There are deeper schemes than Balaam can form, the great far-reaching plans of the God of Israel, and by these, however unwillingly, the soothsayer of Pethor is now bound. This journey has been of his own perverse choosing; now he must finish it, feeling himself at every point a servant, an instrument; and if danger and even death await him, still he must proceed. Easy it is to begin in the craftiness of human purpose and the foolishness of earthly hope; but the end is not under the control of him who begins. There is One who orders all things so that the gifts of men and their perversity and their wrath shall all praise Him, shall all be woven into the web of His evolving purpose, universal, holy, sure.

It is a startling thought that in a sense whatever we begin in pride or self-will playing, as it were, the first act of the drama on some stage we ourselves select, the movement cannot be arrested when we choose. In one way or another, act after act must proceed to the very end which God foreordains. Many human purposes appear to be sharply and completely broken off. In the midst of his days man hears the call he cannot disobey. His tools, his hopes, his declared intentions must be laid aside. But the end is not yet. The curtain has fallen here. It will be raised again. And in many unfoldings of Divine purpose we witness scene after scene, in scene after scene have to play our part. One who has begun ill may sincerely repent, and then the development takes a direction which will be to the glory of Divine grace. That act of repentance over, another comes, in which the humble thought of the penitent reveals itself. He is seen a new man, timorous where he was bold, bold where he was timorous. Beyond there are other scenes, in which he shall be found endeavouring to repair the evil he has done, to gather the poisoned arrows he has strewed about the world. And the consummation shall be reached when the task at which he has vainly laboured is completed for him by Christ, and his recovery and the restitution he toiled for shall be complete.

But if there is no penitence, still the drama must go on to its finish. The man resenting, yet unable to resist, shall do what God requires, what God permits. He shall attempt to curse, yet be constrained to bless. He shall in bitterness of anger frame new devices and carry them out. Then, when the cup of his iniquity is full, and all is done Providence allows, retribution shall overtake him. In the thick of battle the sword of the angel shall smite him to the ground. For each man, under Gods rule, in the midst of the forces He upholds, there is a destiny, some stages of which we can trace. Entering on life we of necessity become subject to great laws which our revolt cannot in the least affect. And these are moral laws. The seeming success of the immoral who are intellectually or brutally strong is within the narrow limits of time and space. In the breadths of eternity and infinity there is no strength for any but the good.

There is a purpose of God which Balaam is unwilling to subserve; and of that the man becomes gradually aware. When he is met by Balak and his train and upbraided with his reluctance to come where honours and rewards are to be had, the soothsayer realises his peril and begins at once to prepare the Moabite king for disappointment. “Lo, I am come unto thee,” he says: “have I now any power at all to speak anything? The word that God putteth in my mouth, that shall I speak.” What we see now is a contest between the influence of Balak, with his power to reward and also to punish, and the consciousness of a constraint which had entered deeply into Balaams mind. The sense of Jehovahs authority over him on this occasion was indeed supported by another strong motive which the diviner never allowed to fall into the background. He had his reputation to maintain. At whatever hazard, he must show himself to Moabites, Midianites, Aramaeans, a man who knew the knowledge of the Most High. The ignorance of Balak is seen in his absurd hope that for the sake of some bribe of his the prophet of Pethor will be induced to fling away his fame.

There are things which even money cannot buy. There is a limit beyond which even a false and avaricious man cannot venture for the sake of hononrs and rewards. It is a vulgar judgment that every man has his price. One who is not particularly conscientious on most occasions will sometimes touch the bounds of concession and take his stand for what is left, all the self he has in any true sense. Neither will money buy nor threats compel his further acquiescence in what he deems wrong. Again, as in Balaams case, the limit of the power of gold or of threats may be fixed by pride. There are gifts, qualities, distinctions possessed by some, in virtue of which they seem to themselves to occupy a place which all might covet. The veteran has his decoration, once attached to his uniform by some honoured commander under whom he served. No money could buy that. He would die rather than part with it. Another is proud of his name. To dishononr that would be treachery to his ancestors. Balaam has his unique power of vision, and for a while at least he preserves it. A man like Balak, measuring others by himself, regards a diviner as one of a lower order who may be moved by menaces and promises. He finds that Balaam has pride enough to lift him above them. Thus vanity counteracts vanity; the comparatively base keeps the base in check.

Fuente: Expositors Bible Commentary