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Expositor's Bible Commentary Numbers 23:1 And Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

Balak and Balaam offered on every altar. Numbers 23:1-4 The sacrifice of Balak and Balaam W. Jones. I. OBJECTIVELY THIS SACRIFICE WAS AS PERFECT AS THE OFFERERS COULD MAKE IT. Clearly they aimed at presenting a perfect offering. This is exhibited — 1. In the number of offerings. Seven was regarded as a sacred and perfect number. 2. In the victims offered. The most valuable that were used for sacrifices. 3. In the kind of offerings. They were burnt-offerings, which were presented without any reserve, being entirely consumed in honour of the Divine Being. II. SUBJECTIVELY THIS SACRIFICE WAS VERY IMPERFECT, AND EVEN SINFUL. In the sentiments and motives of the offerers there was much that was erroneous and evil. 1. The sacrifice was offered with an admixture of faith and superstition. 2. The sacrifice was offered under the impression that the offering was meritorious on the part of the offerers, and placed God under an obligation to them. 3. The sacrifice was offered as a means to induce God to change His mind. 4. The sacrifice was offered with a view of obtaining permission and power to curse the people of God.Learn: 1. That the true value of sacrifice is to be looked for not in the quantity or quality of the offering, but in the spirit of the offerer. 2. Trusting in Christ Jesus for acceptance, let us present ourselves to God. "God must be worshipped with our best. A man's best is himself; and to sacrifice this is the true sacrifice." 3. He who has truly given himself to God will keep back nothing from Him. ( W. Jones. ) How shall I curse, whom God hath not cursed? Numbers 23:5-12 Balaam's first parable W. Jones. Balaam's declaration of the happiness of Israel sets forth the blessedness of the people of God. I. IT IS PLACED BEYOND THE POWER OF THEIR ENEMIES. II. IT CONSISTS IN THEIR SEPARATION FROM THE UNGODLY. In three respects were the Israelites separated from other nations. 1. Politically they were independent of them. 2. Morally they were separated from them. 3. By the possession of peculiar privileges they were separated from them. III. IT CONSISTS ALSO IS THEIR VAST NUMBERS. 1. Unlimited as regards time. 2. Unlimited as regards place. 3. Unlimited as regards race or class. IV. IT CONSISTS ALSO IN RIGHTEOUSNESS OF CHARACTER. V. IT IS IN SOME RESPECTS DESIRED EVEN BY THE UNGODLY. ( W. Jones. ) Balaam's eulogy on Israel 1. He pronounceth them safe, and out of the reach of his envenomed darts.(1) He owns the design was to curse them (ver 7).(2) He owns the design defeated, and his own inability to accomplish it. He could not so much as give them an ill word or an ill wish (ver. 8).(a) The weakness and impotency of his magic skill, for which others valued him so much, and doubtless he valued himself no less. He was the most celebrated man of that profession, and yet owns himself baffled. God had warned the Israelites not to use divination ( Leviticus 19:31 ), and this providence gave them a reason for that law by showing them the weakness and folly of it. As they had seen the magicians of Egypt befooled, so here the great conjuror of the East ( Isaiah 47:12, 13, 14 ).(b) It is a confession of the sovereignty and dominion of the Divine power. He owns that he could do no more than God would suffer him to do; for God could overrule all his purposes and turn his counsels headlong.(c) It is a confession of the inviolable security of the people of God.Note — 1. God's Israel are owned and blessed of Him. He has not cursed them, for they are delivered from the curse of the law; He has not abandoned them, though mean and vile. 2. Those that have the good-will of heaven have the ill-will of hell; the serpent and his seed have an enmity to them. 3. Though the enemies of God's people may prevail far against them, yet they cannot curse them: that is, they cannot do them any real mischief, much less a ruining mischief, for they cannot separate them from the love of God ( Romans 8:39 ). 2. He pronounceth them happy — in three things.(1) Happy in their peculiarity, and distinction from the rest of the nations (ver. 9). It is the duty and honour of those that are dedicated to God to be separated from the world, and not to walk according to the course of it. Those who make conscience of peculiar duties may take the comfort of peculiar privileges, which it is likely Balaam has an eye to here; God's Israel shall not stand upon a level with other nations, but be dignified above them all, as a people near to God and set apart for Him.(2) Happy in their numbers; not so few and despicable as they were represented to Him, but an innumerable company which made them both honourable and formidable (ver. 10). Balak would have him see the utmost part of the people ( Numbers 22:41 ), hoping the more he saw of them the more would he be exasperated against them, and throw out his curses with the more keenness and rage; but it proved quite contrary; instead of being angry at their numbers he admired them. The better we are acquainted with God's people the better opinion we have of them. He takes notice of the number —(a) Of the dust of Jacob, i.e. , the people of Jacob, concerning whom it was foretold that they should be as the dust for number ( Genesis 28:14 ). Thus he owns the fulfilling of the promise made to the fathers, and expects that it should be yet further accomplished.(b) Of the fourth part of Israel; alluding to the form of their camp which was cast into four squadrons under four standards. Note, God's Israel is a very great body; His spiritual Israel is so, and they will appear to be so, when they shall all be gathered together unto Him in the great day ( Revelation 7:9 ).(3) Happy in their last end. Let me die the death of the righteous Israelites, that are in covenant with God, and let my last end, or future state, be like theirs, or my recompense, viz., in the other world. Here —(a) It is taken for granted that death is the end of all men; the righteous themselves must die; and it is good for each of us to think of this with application, as Balaam himself doth here, speaking of his own death.(b) He goes upon the supposition of the soul's immortality, and a different state on the other side death, to which this is a noble testimony, and an evidence of its being anciently known and believed. For how could the death of the righteous be more desirable than the death of the wicked upon any other account, but that of a happiness in another world, since in the manner and circumstances of dying we see all things come alike to all?(c) He pronounceth the righteous truly blessed, not only while they live, but when they die; which makes their death not only more desirable than the death of others, but even more desirable than life itself; for in that sense his wish may be taken. Not only when I do die, let me die the death of the righteous; but I could even now be willing to die, on that condition that I might die the death of the righteous and take my end this moment provided it might be like his. ( Matthew Henry, D. D. . ) The distinctive character of God's people J. J. Eastmead. I. THE TWOFOLD QUESTION PROPOSED. 1. "How shall I curse, whom God hath not cursed?" This supposes that God had blessed Israel. To be blessed of the Lord is all that a man can desire. But who are they that are blessed of God?(1) They on whom God has set His love; not for anything in them to merit that love.(2) When that solemn engagement was entered into, the Book of Eternal Life was written, and the names of those ordained to it written therein. 2. "How shall I defy, whom the Lord hath not defied?" The idea refers to warfare ( 1 Samuel 17:45 ). God's spiritual Israel, whose names are in the Book of Life, are they whom God hath not defied, that is, He hath made them more than conquerors through Him that loved them. And, in order to see this, we must look upon them as being in Christ, their Covenant Head, from all eternity. So that, just as He came off more than conqueror over all His spiritual foes, so shall they. II. NOTICE HOW CONSPICUOUS ISRAEL IS IN THE EYES OF GOD. 1. "For from the top of the rocks I see him." We may regard God as saying this of His people, chosen in Christ.(1) There is the rock of the everlasting covenant. He sees them not as sinful. He sees not perverseness in them, but He sees them accepted in the Beloved, and made complete in Him.(2) There is the rock of sovereign grace.(3) There is the rock of God's faithfulness. 2. From the hills I behold him.(1) God's eternity.(2) God's uuchangeableness. III. THE DISTINCTIVENESS OF ISRAEL FROM THE WORLD. "Lo, the people shall dwell alone," &c. God's regenerated blood-bought people, as a spiritual fact, live alone. True, they are in the world, perform its duties, and are reckoned among the nations, but they are not of the world ( John 15:19 ). As soon as God calls them in His grace, puts His Spirit in them, and makes them new creatures in Christ Jesus, from that time they may be said to live alone. For, let a regenerated person live in the same house in which are a number of unregenerate persons, his own relatives, he lives alone, for he has desires and feelings and spiritual sympathies different from theirs. His dwelling-place is on high; he walks with God in the light of the living; the Spirit of God draws his affections upwards, so that he may be said to live alone, so far as outward society goes. Yet he is not alone, for he has the presence of God with him. ( J. J. Eastmead. ) The people shall dwell alone. Israel dwelling alone H. Hutton, M. A. I. THE EXACT FULFILMENT OF THIS ANCIENT PREDICTION, IN EVERY DIFFERENT AGE CONSTITUTES ONE OF THE MOST ASTONISHING FEATURES OF JEWISH HISTORY. 1. Travellers have related that the deep red waters of the Rhone, flowing into the Lake of Geneva, may afterwards be traced for miles and miles; the dark, turbid stream of the river still refusing to mingle with the clear waters of the lake. And thus it is, and ever has been, with the Jews. Like that river they have in every age continued a distinct people, and this too amidst circumstances which, it might have been thought, must have inevitably broken down every middle wall of partition between them and others. 2. And there is yet another consideration. It is without a parallel in the history of the world. In every case where even the most discordant elements have been thrown together, they have imperceptibly blended in the course of ages. II. SOME OF THE IMPROVING REFLECTIONS WHICH IT MAY BE INTENDED THAT WE SHOULD DERIVE FROM THE PROPHECY. 1. There is a national use to be made of this prediction of Balaam. What is literally true of Israel is spiritually true of England. We, as a people, may be said to be "dwelling alone." In regard to our mercies, our privileges, and our blessings, how much have we received above all other people under heaven! No slavery tolerated amongst us — law for the poorest — protection for the weakest, and the homes of England bright and happy — such as are found nowhere else. And above all the rest, the greatness of our religious privileges. 2. But, from the national, let us turn to the individual application of the prophecy. Let us admonish you that there is an important sense in which every Christian must "dwell alone." You cannot follow Christ and yet be like other men. ( H. Hutton, M. A. ) The true Israel dwelling alone W. Taylor. This text is a prophecy, and hath more steps towards its accomplishment than one. The prosperity and distinction of a far more illustrious family than the house of Israel are intended here: While, therefore, the literal Israel are the type, the prophecy is to be applied to the saints of God in every age as the antitype. I. SPECIFY SOME CIRCUMSTANCES IN THE HISTORY OF ISRAEL, STRONGLY TYPICAL OF THE PEOPLE OF GOD IN ALL AGES. In this view, the history of Israel becomes an instructive emblem of the original state, deliverance, pilgrimage, and happy rest of the ransomed of the Lord. II. SPECIFY SOME OF THE PECULIARITIES WHICH DISTINGUISH THEM FROM THE REST OF THE WORLD. My text represents them as a distinct incorporated society. They are a people — a people dwelling — a people dwelling alone — and a people who shall not be reckoned among the nations. They are a distinct people, as to their extraction, as to their language, as to their privileges, as to their objects of pursuit, as to their manners, as to their allies, as to their sorrows, and as to their joys. III. POINT OUT WHENCE IT IS THAT THE REDEEMED OF THE LORD ARE SUCH A SINGULAR PEOPLE. "They shall not be reckoned among the nations." Literally has this prediction been accomplished in the history of the posterity of Jacob. Understanding the prediction in relation to God's redeemed people, I have these four particulars to adduce, in accounting for this singularity. They are not reckoned among the nations. 1. Because they were ordained to this distinction in the electing purpose. 2. Because they were consecrated to this singularity by the blood of the Surety. 3. Because they are disposed by the grace of God to choose this distinction for themselves. 4. Because natural men possess no inclination to submit to their restrictions. Upon a review of all that has been said do not you perceive —(1) That regeneration, or the new birth, produces an immense change at once upon the nature, the state, the temper, and manners of men? They keep themselves "unspotted from the world," by "walking in the fear of the Lord."(2) See the reality, as well as importance, of the distinction between the Church and the world. ( W. Taylor. ) An appeal in behalf of the Society for Promoting Christianity among the Jews J. W. Cunningham, M. A. How awful is the contrast in this history between the mind of God and the designs and wishes of man! And I am disposed to think that such a reference will lead us to the conclusion that the conduct of men in all ages has borne a resemblance to that of the king of Moab in this particular instance; and that the people whom God has especially distinguished and blessed has been singularly the object of the contempt or cruelty of man. I. In the first place, we are TO EXAMINE THE CONTRAST IN DIFFERENT AGES BETWEEN THE DESIGNS OF GOD AND THE CONDUCT OF MAN TOWARDS THE PEOPLE OF ISRAEL. 1. And here it is scarcely necessary to observe that the persecution of the Jews on their journey to the promised land was not confined to the instance recorded in the text. The Egyptian persecution, for instance, has scarcely any parallel in history. 2. But let us pass on to another period. It pleased God, in a most singular manner, to stir up the mind of Cyrus to rebuild the temple of Jerusalem. But no sooner was the merciful design developed, than the hostility of man discovered itself. The books in which the history of the rebuilding of the temple is recorded, describe a succession of the most criminal plots to resist its progress. 3. Thus, also, at a third period. No epoch is more distinguished by the merciful designs of God in favour of the Jews than the time of our Lord's appearance upon earth. One of the highest evidences of the favour of God, is the gift or increase of the means of religious instruction. Consider, then, the peculiar privileges of the Jews at the coming of Christ. But how were they regarded by the inhabitants of the world? They were neglected, and they were oppressed. They were enslaved by the Romans, and every species of indignity was inflicted upon them. 4. But let us now come to a fourth period, viz., to our own days. And here it is necessary to observe that, notwithstanding the continued unbelief of the Jews, the merciful intentions of God towards His prostrate people are as obvious now as at any other period of their history. They are indeed fallen, but is the patience of God therefore towards them exhausted — has He no mercies in store for them — does He mean to leave them in the dust? Such is the design of God with regard to the people of Israel, which is revealed to ourselves. And now let us contrast it with the conduct of mankind. Consider, then, the contempt in which the Jews are almost universally held. Is not the word Jew a name almost of execration among many? But can such a feeling be made to harmonise with the designs of God? Can the voice of insult have any concord with the lofty and triumphant songs and triumphs of prophecy? II. I proceed TO EXAMINE SOME OF THE REASONS BY WHICH THIS OPPOSITION TO THE WILL OF GOD IS JUSTIFIED. 1. Some persons attempt to vindicate their neglect of the Jews by a reference to the crimes of this people in the earlier stage of their history. But then, are we to be the administrators of Divine vengeance? Are we, by a sort of posthumous retribution, to visit the crimes of other ages upon the people of this? 2. A second reason for this neglect of the Jews is founded upon the defects of their present character. Can a people such as these merit any public regard? Are they not stamped with all the features most offensive to God and to good men? These also are facts not to be disputed. Their rejection of Christ has brought with it a train of the most tremendous curses: His "blood" has been and is "upon them and upon their children." Their moral defects spring from their religious defects. They want honesty, because they are ignorant of Christ. They want purity, because they have never been led to the fountain which "cleanseth from all sin." Give them, under God, a knowledge of their Saviour, and you shall see the graces of Christianity bursting upon the barren soil, the water rushing from the rock, and the wilderness blossoming like the rose. 3. Again, a third class of objectors say, "Why not leave the Jews as you find them? It is inhuman to disturb their repose, and introduce faction among them." To this I answer, If the conduct of the friends of this society is intolerant, it is the intolerance of Heaven: it is the intolerance of the "good Shepherd who laid down His life for the sheep." 4. A fourth class of objectors have said, "You take upon yourselves to be, not only the interpreters, but the agents and executors of prophecy. Because God has predicted that the Jews are to be restored, you assume that He means you to be the administrators of His plans." — We answer, no; we are not following the voice of prophecy, which may apply to others as well as to ourselves: we are obeying the command of God, which must apply to ourselves in common with all Christians. 5. Again, it has been said by some, "We discover no particular encouragement to undertake the conversion of the Jews at the present moment, either in the circumstances of our own country, or in those of the world in general." To this I reply, that I do discover such encouragement. I discover it in the dislocation of the Mahometan power, which has always been the grand political barrier to Jewish restoration. I discover it in the fact that many of the Jews themselves entertain the same opinion. I discover it in the remarkable circumstance, which appears to be well authenticated, of many Jews having manifested of late a singular disposition to migrate to their own land. I hear again the voice of Him, who condescended to spring from a Jewish mother, and to dwell upon its favoured soil, calling upon us to teach all nations, "beginning at Jerusalem." "The age of chivalry is gone." And God be praised that it is, if by that term is designated the unnatural combinations of pious zeal and fiery ambition, by which the Crusaders were characterised. But, thank God, the age of Christian zeal is not gone. And to that zeal I would now present an adequate, a sublime, a most interesting object. It is before men inflamed by this holy ambition I would lift up the banner of the Cross. Oh, remember that even now "the gates of the daughter of Zion lament and mourn, and that she, being desolate, sits on the ground." ( J. W. Cunningham, M. A. ) Balaam's vision and prayer W. V. Young. I. HIS SPLENDID VISION. 1. He saw the pleasant tent-life of the people. Reposing peacefully on the strong arm of the Lord. Every truly good man's life is an illustration. 2. He saw the shadow of Israel's impending victory. 3. He saw Israel's most savage foe, Balak, chained to his lair. II. HIS BEAUTIFUL PRAYER. 1. He believed in death, aye, in two sorts of death; he puts the death of the righteous over against the death of the wicked, though he makes no mention of the latter. 2. He believed that the death of the righteous was always desirable. ( W. V. Young. ) The vision from the rocks H. Bonar, D. D. So from these desert lands, and these desert hills, we gaze upon the Church on her way to Canaan, about to be settled in the blessed land and holy city. And when we gaze, what do we see? I. THE RUGGEDNESS OF THE LAND OF OUR PRESENT SOJOURN. It is the region of hostility as well as barrenness. This is not our rest. These dark mountains are not our home. II. THE GLORIOUS LAND. Afar off just now, but still visible, still beautiful. It is the paradise of God; it is the new Jerusalem; the city which hath foundations; the new heavens and new earth, wherein dwelleth righteousness. III. A PEOPLE DELIVERED FROM A PRESENT EVIL WORLD. Once in bondage, now free; once groaning under oppression, now in the service of a heavenly Master, and heirs of the world to come; the Red Sea crossed, and now between them and their persecutors an iron wall. Forgiven and redeemed; with their backs on Egypt, and their faces to Jerusalem. IV. A PEOPLE SUSTAINED BY JEHOVAH HIMSELF. Theirs is the hidden manna, the water from the smitten rock. Jehovah feeds them; Jehovah gives them the living water. It is not man but God who cares for them. V. A PILGRIM BAND. They are strangers on the earth; this is not their home; here is not their city. Their loins are girt, and their staff is in their hand, and they are hastening onward. No sitting down; no taking ease; no folding of their hands. Forward, still forward, is their watchword! VI. A PEOPLE BOUGHT WITH A PRICE. Their ransom has been blood; and they are not their own. Another life has gone for theirs. VII. A PEOPLE LOVED WITH AN INFINITE LOVE. The banner that is over them is love. The song they sing is love, "Unto Him that loved us." It is a love which passeth knowledge; a love without bound or end; a love eternal and Divine. VIII. A PEOPLE PREPARING TO PASS OVER TO THE GOODLY LAND. ( H. Bonar, D. D. ) Let me die the death of the righteous, and let my last end be like his! Numbers 23:10 The end of the righteous desired Carlyle, in his "History of the French Revolution," tells us of a Duke of Orleans who did not believe in death; so that when his secretary stumbled on the words, "The late King of Spain," he angrily demanded what he meant by it. The obsequious attendant replied, "My Lord, it is a title which some of the kings of Spain have taken." We know that all our paths, wind as they may, will lead to the grave. A certain king of France believed in death, but forbade that it should ever be mentioned in his presence. "And if," said he, "I at any time look pale, no courtier must dare, on pain of my displeasure, to mention it in my presence"; thus imitating the foolish ostrich, which, when pursued by the hunter, and utterly unable to escape, is said to hide its head in the sand, fancying that it is secure from the enemy which it cannot see. I trust that, being sane men, you desire to look in the face the whole of your future history, both in the present world and in worlds beyond the region of sight; and, foreseeing that soul and body must part in the article of death, you are desirous to consider that event, that you may he prepared for it. I. Balaam's WISH CONCERNING DEATH. He anxiously desired that he might die such a death as the righteous die. 1. Truly we commend his choice, for, in the first place, it must, at the least, be as well with the righteous man when he comes to die, as with any other man. By the righteous man we mean the man who has believed in Jesus,-and so has been covered with Christ's righteousness, and moreover, has by the power of the Holy Spirit received a new heart, so that his actions are righteous both towards God and man. A certain carping infidel, after having argued with a poor countryman who knew the faith, but who knew little else, said to him, "Well, Hodge, you really are so stupid that there is no use arguing with you. I cannot get you out of this absurd religion of yours." "Ah! well," said Hodge, "I dare say I am stupid, master, but do you know we poor people like to have two strings to our bow?" "Well," said the critic, "what do you mean by that?" "Master, I'll show you. Suppose it should all turn out as you say; suppose there is no God, and there is no hereafter, don't you see I am as well off as you are? Certainly, it will not be any worse for me than it will be for you, if we both of us get annihilated. But don't you see if it should happen to be true as I believe, what will become of you?" 2. There is this to be said for the righteous man: he goes to the death chamber with a quiet; conscience. It has been clearly ascertained that in the event of death, the mind is frequently quickened to a high degree of activity, so that it thinks more perhaps in the course of five minutes than it could have done in the course of years at other times. Persons who have been rescued from drowning, have said that they imagined themselves to have been weeks in the water, for the thoughts, the many views and visions, the long and detailed retrospect seemed to them to have required weeks, and yet the whole transpired in a few seconds. Frequently towards the last the soul travels at express speed, traversing its past life as though it rode upon the lightning. Ah! then how blessed is that man who, looking back upon the past, can see many things of which conscience can approve! 3. Again, the righteous man, when he dies, does not lose his all. With every other man the sound of "earth to earth, dust to dust, and ashes to ashes," is the end of present seeming wealth and the beginning of eternal and real want. But the Christian is not made a bankrupt by the grave; death to him is gain. "Go," said the dying Saracen hero, Saladin, "take this winding sheet, and as soon as I expire, bear it on a lance through all the streets, and let the herald cry as he holds aloft the ensign of death, 'This is all that is left of Saladin, the conqueror of the East.'" He need not have so said if he had been a Christian, for the believer's heritage is not rent from him, but opened up to him by the rough hand of death. The world to come and all its infinite riches and blessedness are ours in the moment of departure. 4. "Let me die the death of the righteous" may well be our wish, because he dies with a good hope. Peering into eternity, with eyes marvellously strengthened, the believer frequently beholds, even while he is yet below, something of the glory which is to be revealed in him. 5. Moreover, the believer dies in the arms of a friend. I do not say in the arms of a mortal friend, for it has fallen to the lot of some Christians to be burnt at the stake; and some of them have rotted to death in dungeons; but yet every believer dies in the arms of the best of friends. Precious is communion with the Son of God, and never more so than when it is enjoyed .upon the verge of heaven. 6. Lastly, when the good man dies, he dies with honour. Who cares for the death of the wicked? A few mourning friends lament for a little time, but they almost feel it a relief within a day or two that such a one is gone. As for the righteous, when he dieth there is weeping and mourning for him. Like Stephen, devout men carry him to the sepulchre, and make great lamentation over him. II. Balaam spoke concerning the godly man, of HIS LAST END. I do not know that this wicked prophet, whose eyes were once opened, knew anything about this latter end, as I shall interpret it; but you and I do know, and so let us use his words, if not his thoughts. God has endowed us with a spiritual nature which shall Outlive the sun, and run on coeval with eternity. Like the years of God's right hand, like the days of the Most High, has God ordained the life of souls to be. Now, I can well believe that the most of us wish that our position after death may be like that of the righteous. 1. The first consideration in death is that the spirit is disembodied. I should desire to be like a Christian in the disembodied state, because he will not be altogether in a new and strange world. Some of you have never exercised your spirits at all about the spirit-world. You have talked with thousands of people in bodies, but you have never spoken with spiritual beings; to you the realm of spirit is all unknown; but let me tell you, Christians are in the daily habit of communing with the spirit-world, by which I mean that their souls converse with God; their spirits are affected by the Holy Spirit; they have fellowship with angels, who are ministering spirits sent forth to minister to them that are the heirs of salvation. 2. After the judgment is pronounced, the disembodied spirit dwells in heaven. Some of you could not be happy if you were allowed to enter that heaven. Shall I tell you why? It is a land of spirit, and you have neglected your spirit. There is a story told of a young woman who dreamed that she was in heaven unconverted, and thought she saw upon the pavement of transparent gold, multitudes of spirits dancing to the sweetest music. She stood still, unhappy, silent, and when the King said to her, "Why do you not partake in the joy?" she answered, "I cannot join in the dance, for I do not know the measure; I cannot join in the song, for I do not know the tune"; then said He in a voice of thunder, "What dost thou here?" And she thought herself cast out for ever. If you do not learn heaven's language on earth you cannot learn it in the world to come. If you are not holy you cannot be with holy saints. 3. After awhile our bodies will be raised again; the soul will re-enter the body; for Christ has not only bought the souls of His people, but their bodies too. "Awake, ye dead! awake! and come to judgment! come away!" Then up will start the bodies of the wicked. I know not in what shapes of dread they will arise, nor how they will appear. But this I know, that when the righteous shall rise they will be glorious like the Lord Jesus; they shall have all the loveliness which heaven itself can give them. III. We have to make A PRACTICAL USE OF THE WHOLE. Behold the vanity of mere desires. Balaam desired to die the death of the righteous, and yet was slain in battle fighting against those righteous men whom he envied. There is an old proverb which says, "Wishers and woulders make bad housekeepers"; and another which declares, "Wishing never filled a sack." Mere desiring to die the death of the righteous, though it may be natural, will be exceedingly unprofitable. Stop not there. Have you never heard the old classic story of those ancient Gauls who, having once drunk the sweet wines of Italy, constantly, as they smacked their lips, said one to another, "Where is Italy?" And when their leaders pointed to the gigantic Alps crowned with snow, they said, "Cannot we cross them?" Every time they tasted the wine the question was put, "Where is Italy? and cannot we reach it? This was good plain sense. So they put on their war-harness, and marched to old Rome to fight for the wines of Italy. So every time you hear of heaven, I should like you, with Gothic ardour, to say, "Where? is it? for I fain would go." And happy should I be if men here would put on the harness of the Christian, and say, "Through floods and flames for such a conquest, to drink of such wines well refined, we would fain go to the battle that we may win the victory." Oh, the folly of those who, knowing and desiring this, yet spend their strength for nought! The Roman Emperor fitted out a great expedition and sent it to conquer Britain. The valiant legionaries leaped ashore, and each man gathered a handful of shells, and went back to his barque again — that was all. Some of you are equally foolish. You are fitted by God for great endeavours and lofty enterprises, and you are gathering shells: your gold and your silver, your houses and your lands, and heaven and everlasting life you let go. Like Nero, you send to Alexandria for sand for your amusements, and send not for wheat for your starving souls. "Well," cries one, "how is heaven to be had?" It is to be had only by a personal seeking after it. I have read of one who, when drowning, saw the rainbow in the heavens. Picture him as he sinks; he looks up, and there, if he sees the many-coloured bow, he may think to himself, "

23:1-10 With the camps of Israel full in view, Balaam ordered seven altars to be built, and a bullock and a ram to be offered on each. Oh the sottishness of superstition, to imagine that God will be at man's beck! The curse is turned into a blessing, by the overruling power of God, in love to Israel. God designed to serve his own glory by Balaam, and therefore met him. If God put a word into the mouth of Balaam, who would have defied God and Israel, surely he will not be wanting to those who desire to glorify God, and to edify his people; it shall be given what they should speak. He who opened the mouth of the ass, caused the mouth of this wicked man to speak words as contrary to the desire of his heart, as those of the ass were to the powers of the brute. The miracle was as great in the one case as in the other. Balaam pronounces Israel safe. He owns he could do no more than God suffered him to do. He pronounces them happy in their distinction from the rest of the nations. Happy in their numbers, which made them both honourable and formidable. Happy in their last end. Death is the end of all men; even the righteous must die, and it is good for us to think of this with regard to ourselves, as Balaam does here, speaking of his own death. He pronounces the righteous truly blessed, not only while they live, but when they die; which makes their death even more desirable than life itself. But there are many who desire to die the death of the righteous, but do not endeavour to live the life of the righteous; gladly would they have an end like theirs, but not a way like theirs. They would be saints in heaven, but not saints on earth. This saying of Balaam's is only a wish, not a prayer; it is a vain wish, being only a wish for the end, without any care for the means. Many seek to quiet their consciences with the promise of future amendment, or take up with some false hope, while they neglect the only way of salvation, by which a sinner can be righteous before God. 23:11-30 Balak was angry with Balaam. Thus a confession of God's overruling power is extorted from a wicked prophet, to the confusion of a wicked prince. A second time the curse is turned into a blessing; and this blessing is both larger and stronger than the former. Men change their minds, and break their words; but God never changes his mind, and therefore never recalls his promise. And when in Scripture he is said to repent, it does not mean any change of his mind; but only a change of his way. There was sin in Jacob, and God saw it; but there was not such as might provoke him to give them up to ruin. If the Lord sees that we trust in his mercy, and accept of his salvation; that we indulge no secret lust, and continue not in rebellion, but endeavour to serve and glorify him; we may be sure that he looks upon us as accepted in Christ, that our sins are all pardoned. Oh the wonders of providence and grace, the wonders of redeeming love, of pardoning mercy, of the new-creating Spirit! Balak had no hope of ruining Israel, and Balaam showed that he had more reason to fear being ruined by them. Since Balaam cannot say what he would have him, Balak wished him to say nothing. But though there are many devices in man's heart, God's counsels shall stand. Yet they resolve to make another attempt, though they had no promise on which to build their hopes. Let us, who have a promise that the vision at the end shall speak and not lie, continue earnest in prayer, Lu 18:1.