26th, Sunday.—My uncle read to us this morning the history of Balaam’s expedition with Balak, in order to curse Israel. This produced a long conversation; and I shall endeavour to give you an outline of what my uncle said.
“It appears from Scripture that there were two countries called Midian. That to which Moses had fled from the Egyptians was on the Red Sea; the other was on the River Arnon, near Moab; and as it was peopled by the descendants of Abraham and Keturah, we may suppose that the knowledge of the true God had been preserved there, though mixed with idolatrous corruptions. We know that in the days of Abraham, and long afterwards, there was a priesthood amongst the Canaanites, who preserved in great part the true worship.
“In the age of Joseph, there was a priest of On, and in the time of Moses, Jethro, a priest of Midian, whose daughters they married; and it cannot be supposed that either Moses or Joseph would have been allowed to connect themselves with idolaters.
“It is not surprising, therefore, that Balaam should address the Lord as his God, though his worship was probably debased by superstition. It appears, indeed, from several concurring circumstances, that he was a real priest and prophet of the ancient patriarchal religion; but he was the last: for it had at that time become so corrupt, that it was necessary to separate the Israelites from the rest of the world, in order to preserve their religion.
“We have other instances to prove that this mixture of idolatry with the true worship did not hinder God from revealing himself to a few individuals who followed that mixed religion, as Abimelech, and also Nebuchadnezzar. Another proof that the patriarchal religion had not been sufficiently forgotten for its language to have become obsolete, is, that Balaam’s expressions bear a strong resemblance to those used by the other prophets; and that the epithets which he applies to the Supreme Being are the same as those employed by Moses, Job, and other inspired writers.
“But Balaam, though a true priest and prophet, was unsound in heart, worldly, and mercenary. His selfish disposition and degenerate character were probably as well known to Balak as his high qualifications as a prophet were to the people; and both well fitted him for a tool in the hands of that artful monarch. It was customary among the heathen in those ages, at the beginning of a war, to devote their enemies to destruction with all the solemnities of religion; and, terrified by the recent victories of the Israelites, lest they should “lick up all, as the ox licketh up the grass,” he applied to the venal prophet in his distress. He knew Balaam’s eminence in the church, and his influence over the people; he knew that his interference might be purchased, and he bribed him to come and curse the invaders.
“Though Balaam was eager to obtain the proffered reward, and though he was flattered by the high opinion in which his blessings and curses were held, he well knew that they would be of no avail without the sanction of God. He, therefore, deferred giving any answer till he should have consulted the divine will; and when that will was made known to him, he at once refused Balak’s request, alleging that God had said to him, ‘Thou shalt not curse the people: for they are blessed.’ This refers to the blessing given to Abraham, Genesis xii., and which was afterwards renewed to Jacob, Genesis xxvii. Balak, however, was not discouraged by the first refusal. He repeated his invitation along with promises of an unlimited recompense; and Balaam, having this time obtained the Divine permission, departed with the princes of Moab.”
I asked my uncle why he was now permitted to go, since his proposal to do so before had excited God’s displeasure?
“God often graciously stays the wicked in their sins,” said my uncle, “or warns us when our inclinations are evil; but if we obstinately persist in indulging them, he then leaves us to our own free-will, and abandons us to our foolish imaginations. Balaam had set his heart on the promised honours and rewards, and was unwilling to forego them, notwithstanding God’s distinct prohibition; so the foolish man was allowed to follow his inclination, to proceed in his own way, and to complete his own destruction. Just in the same manner, when the Israelites afterwards demanded a king to reign over them, God graciously condescended to expostulate with them, and to warn them of the consequences; but they persisted—and, therefore, ‘in his anger, he gave them a king.’
“But the fatal influence of covetousness and ambition, which made Balaam persist in desiring to go, soon led to his wishing to comply with Balak’s desire to curse Israel. That he went with this secret design, clearly appears from the angel’s saying, ‘Thy way is perverse before me.’ So you see that God’s anger was now kindled, not at his going, but because he went with a wicked intention. He was, however, suffered to proceed on his journey, in order to convince the surrounding nations that Balak’s cunning devices were useless in retarding the progress of the Israelites, or in defeating the purposes of the ‘Most High who ruleth in the kingdoms of men.’