Balak's inquiries relative to the service of God, and Balaam's answer,
briefly considered.
Micah vi. 6, 7, 8.
"Wherewith shall I come before the Lord, and bow myself before the
high God? Shall I come before him with burnt offerings, with calves of
a year old? Will the Lord be pleased with, thousands of rams, or with
ten thousands of rivers of oil? Shall I give my first born for my
transgression; the fruit of my body for the sin of my soul?--He hath
shewed thee, 0 man, what is good: And what doth the Lord require of
thee, but to do justly, and to love mercy, and to walk humbly with thy
God?"
As mankind are endowed with reason, and profess to be governed by it,
their revolts from God are practical criminations of him: Therefore
his expostulations with his people of old, when they forsook him and
followed other gods--"What iniquity have your fathers found in me? O
my people what have I done unto thee? And wherein have I wearied thee?
Testify against me." *
* Jeremiah ii. 5. Micah vi. 3.
Israel as a people were going away from God, and he condescended to
reason with them, and show them their ingratitude and baseness. To
this end, he reminded them of his past care of them, and kindness to
them, as a nation, from the time of their deliverance from bondage in
Egypt--"I brought thee out of the land of Egypt, and redeemed thee
from the house of servants"--After just glancing at that deliverance,
he passes over the wonders wrought for them at the red sea, and in the
wilderness, and their numerous rebellions, while he was leading them
as a flock, and supplying their wants by a series of miracles, and
enlarges on an event which took place on the borders of Canaan, the
attempts made by Balak, the king of Moab, to prevail with him to leave
his people and go over to him, and help him against them, and his
faithfulness to Israel on that occasion--"O my people, remember now
what Balak, king of Moab consulted, and what Balaam, the son of Beor
answered him from Shittim to Gilgal; that ye may know the
righteousness of the Lord." *
* Numbers xxii. &c.
Balak's consultations, or inquiries, are contained in the two last
verses of our text: Balaam's answer in the third. In Balak's inquiries
we see the ideas which he entertained of God, and of the service which
he supposed would be acceptable to Him, and engage, him to forsake his
people, and deliver him from his fears on their account. Balaam's
answer corrects Balak's mistakes, and discovers surprizingly just
apprehensions of the true God, and true religion, though
depravity prevailed, and caused him to counteract his convictions, by
advising Balak to measures directly opposed to his sense of duty.
To open and explain this subject is the design of the following
discourse.
It may be proper to premise that Israel did not make war either on
Moab or Ammon. Those nations were descended from Lot, and Moses was
forbidden to molest them in possession of the lands which God had
given them. Moab might have had peace, and the friendship of Israel,
but refused it, and joined the confederacy against them. When the
tribes of Israel reached the borders of Moab, which lay in their way
to Canaan, Balak and his people were intimidated by their numbers, and
by their martial appearance. They did not therefore, sue for peace,
but resolved to neglect no measures to subdue and conquer them.
It was an ancient custom among the heathen at their entrance on a war,
to devote the enemy to destruction, and solicit their gods to forsake
them. Balak thought this a matter of importance before he entered into
a war with Israel. This ceremony was commonly performed by the
priests, or ministers of religion. How this had been to Moab we are
not informed; but on occasion before us, the affrighted sovereign of
that people, sent to some distance for Balaam, a famous soothsayer or
diviner, of whose prevalence with the powers above he had a high
opinion, to be the agent in this business.
Balaam was really a remarkable person; few more so occur in history.
Few others had more knowledge of the true God, or juster ideas of the
service which he requires of mankind. But his character will be
developed in the sequel.
This renowned soothsayer refused at first to listen to the invitation
of the king of Moab, assigning a sufficient reason for his refusal
--"The Lord refuseth to give me leave"--but when a second embassy
arrived, more numerous and move honorable, and with the proffer of
great honors and rewards, his ambition and covetousness were inflamed,
and he resolved from that moment to secure them. The first seems to
have been only a common embassy, and to have carried only the usual
rewards of divination. We know what followed. Balaam sinned in asking
a second time for liberty to go and curse Israel, when God had once
refused him, and told him that they were blessed. He asked, however,
and was in judgment permitted to go, but only to act agreeably to
divine direction which would be given on the spot; but he went,
determined to secure the wages of unrighteousness. Seeing his design,
God met him in the way, and by a strange and miraculous communication
and warning, made him afraid to curse his people, and even compelled
him to bless them altogether. But to come to our subject,
I. We are to consider Balak's inquiries.--_Wherewith shall I come
before the Lord_?
Balak had so deep a sense of the danger which threatened him, that he
was ready to bring the most costly sacrifices, if they would avail to
render propitious the God who had wrought such wonders in Egypt and in
the wilderness for the salvation of his people. He would offer all the
cattle, and all the oil of his kingdom, _thousands of ram, and ten
thousands of rivers of oil_! Yea, he would even offer his _first
born_, the heir of his crown! Would not refute the dearest of his
offspring to atone for his sin, and bring over the God of Israel to be
his God, in the time of his distress!
Such were his proposals. We may observe in them several mistakes
respecting the service of God, or the homage which is acceptable to
him; mistakes not uncommon among men. As,
First a supposition that sins may be atoned and mankind allowed to
continue in them, if they will come up to the price. The country of
Moab abounded with flocks, particularly with sheep; * it abounded also
with oil; and Balak supposed that the divine favor might be obtained
by sacrifices of this kind--by a profusion of them--_thousands of
ram, and ten thousands of rivers of oil_. He knew himself a sinner--he
knew that he had taken part against the God of Israel; had served
other gods, who were his rivals. But now he saw his need of the divine
favor and he wished to purchase it--at any price, to purchase it. He
was ready to pay for his sins; only waited to know the price, and he
would make the payment!
* 2 Kings iii. 4.
Not a word do we hear of his parting with his sins and returning back
by repentance.
Few left to the light of nature seem to have conceived the necessity
of repentance, in order to obtain the divine favor. For their sins,
they must somehow, make atonement, and they would then be forgiven,
though they continued to commit them! Mankind have entertained
different ideas of what was necessary to make atonement. The more
common idea hath been, that it was to be done by sacrifice; however
they came by that idea. It probably derived by tradition from the
first family of our race. But there seems to have been a general
mistake respecting the design of sacrifice. By those devoid of
revelation, it hath not been considered as pointing to a divine
sacrifice, but as having in _itself_ an atoning virtue. So it seems to
have been viewed by this Moabitish prince.
Another mistake respecting sacrifices, which hath been common in the
world, is this--That their value depends on their cost to the offerer.
This was a mistake of Balak. If common offerings, and the usual number
of victims would not procure the divine favor and atone for his sins,
he would offer more, and more costly ones--_thousands of rams, and ten
thousands of rivers of oil_! Such a profusion of sacrifices, of the
same kind, or partly so, with those offered by Israel, so many more
they were able, coming out of the wilderness, to offer, he hoped would
prevail to detach from them their God, and buy him so to be his
friend!
But if not, if these were too little, he would sacrifice his
offspring! _Give his first born for his transgression--the fruit of
his body for the sin of his soul_! A sacrifice much more costly, much
more painful, than that of all earthly treasure! Surely such an
offering must prevail!
Similar conclusions have not been very uncommon! The homage offered up
to God hath been estimated by its cost to the offerer! A circumstance
which adds nothing to its value. The value of what is done for God
depends on its conformity to his orders. That its cost to the offerer
enhances its value, in the divine estimation, supposes him to be
pleased with the sufferings of his creatures, and delighted with their
sorrows, than which, nothing is farther from truth. "God grieveth not
willingly--Judgment is his strange work." Were it otherwise, the more
reluctant the offerer, the more acceptable would be the offering: But
God loves a cheerful giver; yea, he is so pleased with this
disposition, that he accepts and rewards it, where ability is wanting
to carry it into action. "If there be first a willing mind, it is
accepted." *
* 2 Corinthians viii. 12.
The sacrifices of old derived all their value from the sacrifice of
Christ, to which they pointed. God had determined, when and how they
would be offered. Additions to the number, or cost, added nothing to
their value, but had a contrary effect, spoiled and rendered them
unavailing. Human victims, the most costly, and therefore supposed by
the heathen, to be the most efficacious, were so far from having power
with God to draw down his blessing, that they most certainly drew his
curse on all who offered them. This was one of the sins of the
Canaanites, which above all others, availed to bring the divine
judgments upon them. And when Israel fell into the same sin, it
kindled the wrath of God against them to their destruction. This was
the sin of Manasseh, "which God would not pardon."
Balak first proposed other sacrifices--a profusion of them; but if
they were not sufficient to atone for his sins and procure the
friendship of Jehovah, seems to have thought that the sacrifice of his
first born must avail!
Such were his blunders respecting the nature of that religion which
would render him acceptable to the true God. He seems not once to have
thought of repentance; or if he did, he made no offer of it--did not
once propose "crucifying the flesh with its affections and lusts." He
chose rather to sacrifice all the treasures of his kingdom, and all
the members of his family, than part with his sins and become holy in
heart and life.
Such is the temper of depravity. The servants of sin are sooner
persuaded to make any other sacrifice than that of their lusts and
corruptions. And many foolishly flatter themselves that other
sacrifices will avail to procure the divine favor--that holiness of
heart and life are not indispensibly requisite, but that something
beside may be substituted in its stead. Countless examples of this
folly meet us in history, and even in the history only catholic church
of Christ!
Thus did Balak mistake the nature of true religion, and consider it as
consisting in that which was foreign, yea, repugnant to its nature.
Such were his proposals which he spread before Balaam, and of which he
required his opinion. Let us hear then the answer of the Sage.
Balaam was better instructed: He appears to have understood the nature
of true religion, and clearly points it out to Balak, though he
neglected himself to conform to it. _He hath shewed thee, 0 man, what
is good: And what doth the Lord require of thee, but to do justly, and
to love mercy, and to walk humbly, with thy God_?
There is scarcely a better definition of true religion to be found in
the bible.
He _hath shewed thee, 0 man, what is good_.--From Balak's inquiry we
should be ready to conclude that he was ignorant of God and religion
--that he supposed that God preferred sacrifice to justice and mercy
--that sacrifice would supply their place and render them of no
account. Balaam tells him that he had been better instructed;
though we know not where, or how. _He hath shewed thee, what is good_;
and he appeals to Balak whether this was not the case--_What doth the
Lord require of thee, but to do justly, and to love mercy_, &c.
To _do justly_--There is no true religion where justice is not
received as a foundation principle. "I the Lord love judgment; I hate
robbery for burnt offerings; and I will direct their work in truth." *
Fraudulent people may pretend to religion; may make many and long
prayer, but their religion is of no avail; their sacrifices are an
abomination. + Witness the scribes and pharisees, who received
the greater damnation.
* Isaiah l xi. 8. + Isaiah i. 10. &c.
The next characteristic trait here given of the good man, is the love
of mercy. _What doth the Lord require of thee, but to do justly and to
love mercy_?
There is something particularly to be observed in the language here
used--_love mercy_.--It may not be in every one's power to shew mercy;
but every man may, and every good man does _love mercy_. To "feed the
hungry and clothe the naked," are acts of mercy, but not in the power
of all men. Some are, themselves wholly dependent on the mercy of
others for their own support.
Justice often restrains and sets bounds to the exercise of mercy. The
judge may be grieved for the malefactor, and wish that he could shew
mercy to him, but find himself obliged to condemn him and suffer
justice to take its course. The debts which a person hath contracted
may require all his goods, or all his necessities do not require. In
such cases he is under obligation to shut the hand of charity, even
against the proper objects of it. We have no right to defraud some,
that we may shew mercy to others. Justice is a prior duty. We are tied
up to the discharge of it--are bound to _do justly_; whereas it is
only required that we _love mercy_. The love of mercy will dispose us
to shew mercy, where we have ability to do it without violating
justice. Yea, it will cause us to do it with pleasure, rendering us
like God, who "delights in mercy."
Acts of mercy may proceed from other principles beside the love of
mercy, but these do not answer to the divine requirement. In the view
of him who sees the heart they are not characteristic of renovation,
or a heart right with God.
The third particular here mentioned as constituting the finishing part
of the good man's character, is humility--_that he walks humbly with,
his God_--that he is sensible of his imperfection, and of his need of
mercy from God. This always makes a part of the good man's character.
The good man, while he is just to all, and while kind and benevolent,
and disposed to do good to all, as he hath opportunity and ability,
retains a sense of his defects, of his remaining depravity--that he
but too often deviates from his own principles--that in every thing he
comes short of his duty. Therefore doth he confess himself "an
unprofitable servant"--that he lays God under no obligation--yea, that
he lives on mercy--that all the good things which he receives, are
unmerited, the gifts of divine grace--that was mercy denied him,
and "the reward of his hands given to him, it would be ill with him"
--he should be undone forever.
Such is the character drawn by the Eastern soothsayer in the last
verse of our text: And it is the perfect character of a child of God,
in this state of imperfection, trial, and improvement, where he is
pressing on towards that perfection which he never attains till he
"puts off the body, and is clothed on with his house which is from
heaven." Then "the spirits of just men are made perfect," and not
till then.
"The spirits of just men"--The words are expressive, plainly implying
that none who allow themselves in injustice are the children of God
--that all the saints will eventually be found, to be "Israelites
indeed in whom there is no guile."
Thus did Balaam instruct Balak, or remind him of what God required.
Balak did not regard him. He could not be persuaded to make such
sacrifices as these. He would give all the treasures of his kingdom,
and even the fruit of his body, to procure the favor of God; but to
sacrifice his corruptions, and put on the temper of a saint!--These
were hard requirements--he must be excused! Therefore did he dismiss
his instructor, who hitherto had "spoken only the word which God had
put into his mouth"--and went away though he went sorrowing!
The same is the temper of too many others. We may do much which God
requires, may even go beyond and do much which he doth not require,
and yet be nothing in religion. There must be the spirit and temper of
true religion. There can be no commutation--Nothing will be accepted
as a substitute. _We must do justly, love mercy and walk humbly with
our God_, or have no part in him. Nothing without it will be accepted;
not even "giving the body to be burned."
People may also have a good speculative acquaintance with religion and
yet remain devoid of it. Such cases sometimes occur. Such an one
occurred in him who spake so well in our text. Balaam appears to have
had a perfect knowledge of the nature of religion; to have understood
what it was and wherein it consisted. He was sensible also of the
importance of being found at last to have lived under the influence of
it. Therefore when looking forward to the period of his dissolution
did he utter that earnest wish or prayer--"Let me die the death of
the righteous, and let my last end be like his." Yet he was not a good
man! his knowledge resided in his head: It never reached his heart.
"He loved the wages of unrighteousness;" lived and died under the
government of depravity and wickedness! He dared not indeed to go in
direct opposition to the letter of the divine command--dared not curse
Israel with his lips, though he longed to do it, and wished the curse
to fall upon them, while he was blessing them and forefilling their
future greatness. But he dared privately to advise Balak "to cast a
stumbling block before them"--To send among them the women of Moab,
and seduce them to uncleanness and idolatry, in order to bring the
curse of heaven upon them! His advice was followed and partly
succeeded! Not to procure a victory for Moab, but to bring the
judgments of God upon Israel; twenty four thousands of whom fell by
the pestilence which was sent to punish "their sin the matter of
Peor." And more tragical events would probably have followed, had not
Phinebas stood up and executed vengeance on some of the principal
offenders, and thus turned away the anger of the Lord from his
offending people.*
* Numbers xv. and xxi. 16.
* * * * *
Who can contemplate these things without astonishment! Who consider
the character and conduct of Balaam and not be amazed! That a man so
instructed respecting the divine character, the nature of religion,
and the consequences which will follow human conduct here, should dare
to set himself deliberately to evade the divine law, as wicked and
artful men do human laws, surprises and confounds us! Yet so it
certainly was in the case before us!
We are not left ignorant of the consequences: To him the "end of
those things was death," eternal death, for he died in rebellion
against God. And he seems to have anticipated the event; when speaking
of the divine being, the true God and Redeemer, he breaks out into
that language--"I shall see him, but not now; I shall behold him, but
not nigh."
We can form no judgment of a person's moral state by his speculative
knowledge of God and religion. Knowledge in divine things is
important; on many accounts it is so; but it does not ensure goodness
of heart, without which we cannot be saved; we may have "all
knowledge," yet perish in our sins. So it happened to Balaam, and
probably to others beside him. "If ye know these things happy are
ye, _if ye do them_."
But we are chiefly concerned at home--to know our own state. _Do we do
justly, love mercy, and walk humbly with our God_? If these are found
upon us, happy are we; but if any of them are habitually wanting to
us, we "are yet in our sins, and the wrath of God abideth on us."
If any are disposed to inquire with Balak, _Wherewith shall I come
before the Lord, and bow myself before the high God_? Let them attend
to the answer given by Balaam--if we add, reliance on divine grace in
Christ no better answer can be given.
How far those of old were let into the gospel way of salvation we know
not. Balaam expressed the temper of a child of God. Whoever possessed
that temper relied on divine mercy, while endeavoring to fulfil all
righteousness. Such would refer themselves to divine grace; and surely
God would not be wanting to them. He might lead them by a way which
they understood not; "but would bring them to their desired haven,
and unto God their exceeding joy. Their labor would not be in vain in
the Lord."
Dependence on divine mercy is still our duty. Though favored with
gospel light, many things are yet hidden from us. Let us therefore do
justly love mercy, and walk humbly with God, and he will guide us
through the darkness, and bring us through to the rest which he hath
prepared for those who love and serve, and trust him here. For these
there is no commutation. Knowledge the most perfect; faith the most
miraculous; and sacrifices the most costly, would all be of no avail.
God hath shewn us what is good, and what he requires. May we hear and
obey. Amen.
* * * * * *