amply illustrated in the Babylonian remains. Among the Chaldeans
the art of divination rested "on the old belief in every object of
inanimate nature being possessed or inhabited by a spirit, and the
later belief in a higher power, ruling the world and human affairs
to the smallest detail, and constantly manifesting itself through
all things in nature as through secondary agents, so that nothing
whatever could occur without some deeper significance which might
be discovered and expounded by specially trained and favoured
individuals." The Chaldeo-Babylonians "not only carefully noted and
explained dreams, drew lots in doubtful cases by means of inscribed
arrows, interpreted the rustle of trees, the plashing of fountains
and murmur of streams, the direction and form of lightnings, not only
fancied that they could see things in bowls of water, and in the
shifting forms assumed by the flame which consumed sacrifices and the
smoke which rose therefrom, and that they could raise and question
the spirits of the dead, but drew presages and omens, for good or
evil, from the flight of birds, the appearance of the liver, lungs,
heart, and bowels of the animals offered in sacrifice and opened for
inspection, from the natural defects or monstrosities of babies or
the young of animals--in short, from any and everything that they
could possibly subject to observation." There were three classes
of wise men, astrologers, sorcerers, and soothsayers; all were in
constant demand, and all used rules and principles settled for them
by the so-called science which was their study.
We cannot of course affirm that Balaam was one of these Chaldeans, or
that his art was precisely of the kind described. He is declared by
the narrative to have received communications from God. There can,
however, be no doubt that his wide reputation rested on the mystical
rites by which he sought his oracles, for these, and not his natural
sagacity, would impress the common mind. When the elders of Moab and
Midian went to seek him they carried the "rewards of divination"
in their hands. It was believed that he might obtain from Jehovah
the God of the Israelites some knowledge concerning them on which a
powerful curse might be based. If then, in right of his office, he
pronounced the malediction, the power of Israel would be taken away.
The journey to Pethor was by the oasis of Tadmor and the fords at
Carchemish. A considerable time, perhaps a month, would be occupied
in going and returning. But there was no other man on whose insight
and power dependence could be placed. Those who carried the message
were men of rank, who might have gone as ambassadors to a king. It
was confidently expected that the soothsayer would at once undertake
the important commission.
Arriving at Pethor they find Balaam and convey the message, which
ends with the flattering words, "I know that he whom thou blessest
is blessed, and he whom thou cursest is cursed." But they have to
treat with no vulgar thaumaturgist, no mere weaver of spells and
incantations. This is a man of intellectual power, a diplomatist,
whose words and proceedings have a tone of high purpose and
authority. He hears attentively, but gives no immediate answer. From
the first he takes a position fitted to make the ambassadors feel
that if he intervenes it will be from higher motives than desire to
earn the rewards with which they presume to tempt him. He is indeed
a prince of his tribe, and will be moved by nothing less than the
oracle of that unseen Being whom the chiefs of Moab and Midian cannot
approach. Let the messengers wait, that in the shadow and silence
of night Balaam may inquire of Jehovah. His answer shall be in
accordance with the solemn, secret word that comes to him from above.
Three of the New Testament writers, the Apostles Peter, John, and
Jude, refer to Balaam in terms of reprobation. He is "Balaam the
son of Beor who loved the hire of wrongdoing"; he "taught Balak to
cast a stumbling-block before the children of Israel, to eat things
sacrificed to idols, and to commit fornication"; he is the type of
those who run riotously in the way of error for hire. Gathering
up the impressions of his whole life, these passages declare him
avaricious and cunningly malignant, a prophet who perverting his
gifts brought on himself a special judgment. At the outset, however,
Balaam does not appear in this light. The pictorial narrative shows a
man of imposing personality, who claims the "vision and the faculty
Divine." He seems resolute to keep by the truth rather than gratify
any dreams of ambition or win great pecuniary rewards. It is worth
while to study a character so mingled, in circumstances that may be
called typical of the old world.
Did Balaam enjoy communications with God? Had he real prophetic
insight? Or must we hold with some that he only professed to consult
Jehovah, and found the answer to his inquiries in the conclusions of
his own mind?
It would appear at first sight that Balaam, as a heathen, was separated
by a great gulf from the Hebrews. But at the time to which the
narrative of Numbers refers, if not at the period of its composition,
the boundary line implied by the word "gentile" did not exist. Moses
had clearly taught to the Hebrews ethical and religious truths which
neighbouring nations saw very indistinctly; and the Israelites were
beginning to know themselves a chosen race. Yet Abraham was their
father, and other peoples could claim descent from him. Edom, for
example, is in Numbers xx. acknowledged as Israel's brother.
At the stage of history, then, to which our passage belongs, the
strongly marked differences between nation and nation afterwards
insisted upon were not realised. And this is so far true in respect
of religion, that though the Kenites, a Midianite tribe, did not
follow the way of Jehovah, Moses, as we have seen, had no difficulty
in joining with them in a sacrificial feast in honour of the Lord
of Heaven. If beyond the circle of the tribes any one, impressed
by their history, attributing their rescue from Egypt and their
successful march towards Canaan to Jehovah, acknowledged His
greatness and began to approach Him with sacred rites, no doubt would
have existed among the Hebrews generally that by such a man their God
could be found and His favour won. The narrative before us, stating
that Jehovah called Balaam and communicated with him, simply declares
what the more patriotic and religious Israelites would have had no
difficulty whatever in receiving. This diviner of Pethor had heard
of Israel's deliverance at the Red Sea, had followed with keen
interest the progress of the tribes, had made himself acquainted with
the law of Jehovah given at Sinai. Why, then, should he not worship
Jehovah? And why should not Jehovah speak to him, make revelations to
him of things still in the future?
So far, however, we touch only the beliefs, or possible beliefs,
of the Israelites. The facts may be quite different. We are in the
way of considering revelations of the Divine will to have been so
uncommon and sacred that a man of very high character alone could
have enjoyed them. If indeed God spoke to Balaam, it must have been
in another way than to Abraham, Moses, Elijah. Especially since his
history shows him to have been a man bad at heart, we are inclined
to pronounce his consultation of God mere pretence; and as for his
prophecies, did he not simply hear of Israel's greatness and forecast
the future with the prescience of a clear calculator, who used his
eyes and reason to good purpose? But with this the gist of the Bible
narrative cannot be said to agree. It seems to be certainly implied
that God did speak to Balaam, open his eyes, unfold to him things
far off in the future. Although many cases might be adduced which go
to prove that an acute man of the world, weighing causes and tracing
the drift of things, may show wonderful foresight, yet the language
here used points to more than that. It seems to mean that Divine
illumination was given to one beyond the circle of the chosen people,
to one who from the first was no friend of God and at the last showed
himself a malicious enemy of Israel. And the doctrine must be that
any one who, looking beneath the surface of things, studying the
character of men and peoples, connects the past and the present and
anticipates events which are still far off, has his illumination
from God. Further it is taught that in a real sense the man who has
some conception of Providence, though he is false at heart, may
yet, in the sincerity of an hour, in the serious thought roused at
some crisis, have a word of counsel, a clear indication of duty, a
revelation of things to come which others do not receive. Still we
must interpret the words, "God said to Balaam," in a way which will
not lift him into the ranks of the heaven-directed who are in any
sense mediators, prophets of the age and the world. This man has his
knowledge so far from above, has his insight as a true gift, receives
the word of prohibition, of warning, veritably from a Divine source.
Yet he does not stand in a high position, lifted above other men.
The whole history is of value for our instruction, because as surely
as Balaam received directions from God, we also receive them through
conscience; because as he opposed God so we also may oppose Him in
self-will or the evil mind. When we are urged to do what is right the
urgency is Divine, as certainly as if a voice from heaven fell on our
ears. Only when we realise this do we feel aright the solemnity of
obligation. If we fail to ascribe our knowledge and our sense of duty
to God, it will seem a light thing to neglect the eternal laws by
which we should be ruled.
Reaching Pethor the messengers of Balak state their request. Instead
of going with them at once, as a false man might be expected to do,
Balaam declares that he must consult Jehovah; and the result of his
consultation is that he declines. In the morning he says to the princes
of Moab, "Get you into your land, for Jehovah refuseth to give me
leave to go with you." The question whether Israel was a fit subject
for blessing or for cursing has been practically settled in his mind.
When he lays the matter before Jehovah, as he knows Him through
His law and the history of Israel, it is made unmistakable that no
malediction is to be pronounced. But what, then, was the secret of
Balaam's delay, of his consultation of the oracle? If it had been an
absolute determination to serve the interests of righteousness, he
could now frame his reply to the princes in such a way that they would
understand it to be final. He would not say demurely, "Jehovah refuseth
to give me leave," for these words allow the belief that somehow the
power to curse may yet be obtained. Balaam permits himself to hope
that he will find some flaw in Israel's relation to Jehovah which will
leave room for a malediction. He delays, and professes to consult
God, diplomatically, that even by the refusal his fame as a diviner
acquainted with the Unseen Power may be established. And the answer
he returns means that his own reputation is not to be hazarded by any
divination which Jehovah will discredit.
Had not the future proceedings of Balaam cast their shadow back on
his career and words, he might have been pronounced at the outset a
man of integrity. The rewards offered him were probably large. We
may believe that whatever reputation Balaam had previously enjoyed
this embassy was the most important ever sent to him, the greatest
tribute to his fame. And we would have been inclined to say, Here is
an example of conscientiousness. Balaam might go with the princes
at least, though he can pronounce no curse on Israel; but he does
not; he is too honourable even to profess the desire to gratify his
patrons. This favourable judgment, however, is forbidden. It was
of himself, of his fame and position, he was thinking. He would not
have gone in any case unless it had precisely suited his purpose.
Understanding that Israel is not to be cursed, he manages so that his
refusal shall enhance his own reputation.
Still, the small amount of sincerity there is in Balaam, superimposed
on his self-love and diplomacy, is in contrast to the utter want of
it which men often show. They are of a party, and at the first call
they will make shift to denounce whatever their leaders bid them
denounce. There is no pretence even of waiting for a night to have
time for quiet reflection; much less any anxious thought regarding
Divine providence, righteousness, mercy, by means of which duty may
be discovered. It is possible for men to appear earnest defenders
of religion who never go even as far as Balaam went in seeking the
guidance of truth and principle. They pass judgments with a haste
that shows the shallow heart. Tempted by some envious Balak within,
even when no appeal is made, they set up as soothsayers and take on
them to prophesy evil.
The messengers of Balak returned with the report of their
disappointment; but what they had to say caused, as Balaam no doubt
intended, greater anxiety than ever to secure his services. One who
was so lofty, and at the same time so much in the secrets of the God
Israel worshipped, was indeed a most valuable ally, and his help must
be obtained at any price. Did he say that Jehovah refused to give him
leave? Balak will assure him of rewards which no God of Israel can
give, very great recompense, tangible, immediate. Other messengers
are sent, more, and more honourable than the former, and they carry
very flattering offers. If he will curse Israel, Balak the son of
Zippor will do for him whatever he desires. Nothing is to hinder him
from coming; neither the prohibition of Jehovah nor anything else.
The conduct of Balaam when he is appealed to the second time
confirms the judgment it has been found necessary to pronounce on
his character. He behaves like a man who has been expecting, and
yet, with what conscience he has, dreading, the renewed invitation.
He appears indeed to be emphatic in declaring his superiority to the
offer of reward: "If Balak would give me his house full of silver
and gold, I cannot go beyond the word of the Lord my God, to do less
or more." The air of incorruptible virtue is kept. The Moabites and
Midianites are to understand that they have to do with a man whose
whole soul is set on truth. And the protestation would deceive
us--only Balaam does not dismiss the men. Giving him all credit for
an intention still to keep right with the Almighty, or, shall we say?
allowing that he was too clever a man to imperil his reputation by
intending a curse which would not be followed by any ill effects, we
find immediately that he is unwilling to let the opportunity pass.
He asks the messengers to tarry for the night, that he may again
consult Jehovah in the matter. He has already seen the truth as to
Israel, the promise of its splendid career. Yet he will repeat the
inquiry, ask once more regarding the prospect he has distinctly seen.
It is ambition that moves him, and perhaps, along with that, avarice.
May he not be able to say something that will sound like a curse,
something on which Balak shall fasten in the belief that it gives him
power against Israel? It would, at all events, be a gratification to
travel in state across the desert, to appear amongst the princes of
Midian and Moab as the man after whom kings had to run. And there was
the possibility that without absolutely forfeiting his reputation as
a seer of things to come he might obtain at least a portion of the
reward. He will at all events do the messengers the honour of seeking
another oracle for their sakes, though he dishonours the name of God
from whom he seeks it.
It was possible for Balaam during the interval of the two embassies
to recover himself. He was one who could understand integrity,
who knew enough of the conditions of success to see that absolute
consistency is the only strength. There was a straight way which he
might have followed. But temptation pressed on him. Tired of the
narrow field within which he had as yet exercised his powers, he saw
one wider and more splendid open to him. The wealth was no small
inducement. He was in the way of divining for reward; this was the
greatest ever in his reach. And Balaam, knowing well how base and
vain his pretext was, resigned his integrity, even the pretence of
it, when he bade the messengers wait.
Yet was his fault a singular one? We cannot say that he showed
extraordinary covetousness in desiring Balak's silver and gold. For
the time, in the circumstances, scarcely anything else could be
expected of a man like him. To judge Balaam by modern Christian rules
is an anachronism. The remarkable thing is to find one of his class
at all scrupulous about the means he employs to promote himself. We
say that he was guilty of perverting conscience; and so he was. But
his conscience did not see or speak so clearly as ours. And are not
Christian men liable to have their heads turned by the countenance
of those in a higher rank than their own, and to succumb to the
enticement of great wealth? When they are asked to reconsider a
decision they know to be right, do they never tamper with conscience?
It is one of the commonest things to find persons nominally religious
indulging in the same desires and acting in the same way as Balaam.
But the earthly craving that makes any one go back to God a second
time about a matter which ought to have been settled once for all,
involves the greatest moral hazard. No human being, in any situation,
has spiritual strength to spare. There is a point where he who
hesitates casts the whole of his life into the balance. For young
persons, especially, a great warning, often needed, lies here.
The fault of Balaam, a fault of which he could not fail to be
conscious, was that of tampering with his inspiration. The insight
he possessed--and which he valued--had come through his sincere
estimate of things and men apart from any pressure brought to bear
on him to take a side either for money or for fame. His mind using
perfect freedom, travelling in a way of sincere judgment, had reached
a height from which he enjoyed wide prospects. As a man and a prophet
he had his standing through this superiority to the motives that
swayed vulgar minds. The admission of sordid influences, whether it
began with the visit of Balak's messengers or had been previously
allowed, was perhaps the first great error of his life. And it is so
in the case of every man who has found the strength of integrity and
reached the vision of the true. The Christian who has held himself
free from the entanglements of the world, refusing to touch its
questionable rewards, or to be influenced by its jealousy and envy,
has what may be called his inspiration, though it lifts him to no
prophetic height. He has a clear mind, a clear eye. His own way is
plain, and he can also see the crookedness of paths which others
follow and reckon straight enough. He can go with a firm step and say
fearlessly, "Be ye followers of me." But if the base considerations
of gain and loss, of ease or discomfort, of the applause or enmity
of other men, intrude, if even in a small way he becomes a man of
the world, at once there is declension. He may not be ambitious nor
covetous. Yet the withdrawal of his mind from its sole allegiance to
God and the righteousness of God tells at once on his moral vision.
It is clouded. The oracle becomes ambiguous. He hears two voices,
many voices; and the counsels of his mind are confused. Like others,
he now takes a crooked course, he feels that he has lost the old
firmness of speech and action.
It is a sad thing when one who has felt himself "born to the good, to
the perfect," who has gained the power that comes through reverence,
and sees greater power before him, yields to that which is not
venerable, not pure. The beginnings of the fatal surrender may be
small. Only a throb of self-consciousness and satisfaction when some
one speaks a word of flattery or with show of much deference prefers
an astute request. Only a disposition to listen when in seeming
friendship counsel of a plausible kind is offered, and milder ways
of judging are recommended to lessen friction and put an end to
discord. Even the strong are so weak, and those who see are so easily
blinded, that no one can count himself safe. And indeed it is not the
great temptations, like that which came to Balaam, we have chiefly
to dread. The very greatness of a bribe and magnificence of an
opportunity put conscience on its guard. Peril comes rather when the
appeal for charity, or the casuistry of protesting virtue, sends one
to reconsider judgment that has been solemnly pronounced by a voice
we cannot mistake; when we forget that the matter is only rightly
determined for men when it is clearly and irrevocably decided by the
law of God, whatever men may think, however they may deplore or rebel.
"Thou and God exist--
So think!--for certain; think the mass--mankind--
Disparts, disperses, leaves thyself alone!
Ask thy lone soul what laws are plain to thee--
Thee and no other,--stand or fall by them!
That is the part for thee: regard all else
For what it may be--Time's illusion."
Men in their need, in their sorrow, their self-esteem, would have
the true man revoke his judgment, yield a point at least to their
entreaties. He will do them kindness, he will show himself human,
reasonable, judicious. But on the other side are those to whom, in
showing this consideration, he will be unjust, declaring their honour
worthless, their sore struggle a useless waste of strength; and he
himself stands before the Judge. The one sure way is that which keeps
the life in the line of the statutes of God, and every judgment in
full accord with His righteousness.
FOOTNOTE:
[10] "The Higher Criticism and the Monuments," p. 274.
XIX
_BALAAM ON THE WAY_
NUMBERS xxii. 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 Israel's enemies, the praises of her rising star.
In harmony with this general movement is the result of Balaam's
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.