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22. And God’s anger was kindled because he went. How is it consistent that God should be angry when Balaam had attempted nothing, thus far, contrary to His command? But we must bear in mind, what I have lately hinted, that God apparently permits much which He does not approve. He allowed the people in the wilderness to eat flesh: He permitted men to give a writing of divorce to their wives, and even to marry several at once; still it was not right for them to eat the flesh, nor were divorce and polygamy free from culpability. At any rate, Balaam sinned by pertinaciously urging what was sinful, and thus deserved the punishment of death, though God was pleased to mitigate it. On this point it behoves us also to be soberly wise, lest, when God’s secret judgments differ from our moral sense, we should cry out against Him. That prophet, who, having faithfully delivered his message, tasted bread on his way back, and this at the instigation of another prophet, so that he only fell through carelessness and want of reflection, He punished with death, (1 Kings 13;) in this case, the punishment which He inflicts upon an impostor and cheat, who ¹⁴⁸¹⁴⁸     “Qui vouloit vendre la grace du sainct Esprit;” who would sell the grace of the Holy Spirit. — Fr. prostitutes his tongue for hire, is no harsher than to terrify him by threats. Here the temerity of the flesh would willingly lay hold of the occasion to find fault with God; but the fact was, that the punishment which awaited Balaam, and from which he did not finally escape, was delayed for a certain period in order to display more brightly the glory of God. Wherefore, if a doubt ever pervades our minds, when the reason for any of God’s works is not apparent, let us learn at once to repress it.

The external manifestation of God’s anger is afterwards described; i.e., that the Angel meets him with a drawn sword; wherein we may observe that, to the great disgrace of the Prophet, the glory of the Angel was first revealed to the ass. For, although the Angel had assumed a body, by the sight of which a brute-animal might be affected, how did it come to pass that the ass was terrified at this alarm ing sight, whilst the eyes of the Prophet were closed against it, unless because God wished to brand the stupidity of this faithless man with a mark of ignominy? He had previously boasted of his extraordinary visions; a vision now escapes him which was manifest to the eyes of a beast. Whence did such blindness as this arise, except from avarice, by which he was so stupified as to prefer filthy lucre to the holy calling of God? In a word, in him was fulfilled, what Scripture so often denounces against the reprobate, that he was struck by a spirit of dizziness and folly so as to be unable to perceive anything. I have already said, that although angels are naturally invisible, yet that they assume bodies whenever God so pleases, and act in the character of human beings. Who supplied the Angel with a sword? Even He, who created all things out of nothing. If any curious person should go further, and inquire of what material the sword was made? it will be easy to reprove his folly by another question, viz., Whether it is easier for mortal man or for God to apply iron and steel to their various purposes? And it might be the case that a bright light shone from the sword, as when the Cherubim were placed with swords to shut the entrance of Paradise against Adam. In a word, God clothed His Angel in such a form as might strike with terror both the brute-animal and the false prophet. But He began with the ass, in order to put the stolidity of the wicked man more completely to shame.

Moses proceeds to relate how the ass, first of all, was turned aside out of the way, and then, when she was met in a narrow place, how she tremblingly started back so as to crush her master’s foot against the wall, and at length how she fell down under him. Surely this miserable impostor ought to have been awakened, if he had not been fascinated by the devil. But Moses carefully details all these circumstances, in order to show that he was not only deprived of common sense, but so utterly astounded, as to pay no attention to a most illustrious miracle.

28. And the Lord opened the mouth of the ass. Sceptical persons criticize this passage, and ridicule it, as if Moses related an incredible fable. And, indeed, their scoff appears to be plausible, when they object that there is a great difference between the bray of all ass and all articulate voice; but, however they may now indulge in such wanton observations, they will at length be made to feel how seriously and reverently we ought to speak of the marvellous works of God, by their jokes and trifling about which they seek to appear facetious. Now, since their chattering is unworthy of a lengthened refutation, let us be satisfied by the contempt into which it is thrown by a single expression of Moses, when he says that God “opened the mouth of the ass.” For whence would men possess the faculty of speech, unless God had opened their mouth at the first creation of the world? Whence comes it that magpies and parrots imitate the human voice, unless it were the will of God to manifest in them a specimen of a certain extraordinary power? Who is there, then, who shall now impose a law upon the Maker of the world, to prevent Him from adapting the mouth of a beast to the utterance of words? Unless perhaps they would suppose Him to be bound irrevocably, because He has once appointed a certain order in nature, to abstain from displaying His power by miracles. If the ass had been changed into a man, we should have been bound to reverence this proof of God’s incomprehensible power; ¹⁴⁹¹⁴⁹     Addition in Fr., “Plutost que d’en faire nos farceries;” rather than to make our mock at it. now, when we are told that merely a few words were drawn from it without intelligence or judgment, as if a sound of any kind were diffused through the air, shall the miracle be regarded as a fable? Moreover, if unclean spirits utter words in spectral illusions, why shall God be unable to endow mute tongues with the faculty of speech? Let us, then, learn to reverence with becoming humility the sentence which God executed on the false prophet. He might have chastised him directly by the words of the Angel; but, because the reproof would not have been sufficiently severe if unattended by gross ignominy, He ordained that a beast should instruct him. The voice of the Angel was, indeed, added afterwards; but, since he had been so unteachable, he is treated according to his desert, when, after having made some proficiency in the school of the ass, he begins to listen to God. And, further, the ass convicts him of being dull, and deluded in mind in this respect, that he was not aroused by this unusual circumstance. For she says that she had never before been refractory. If, therefore, there had been any spark of apprehension in the wretched man, he ought to have reflected as to what was the meaning of this novel proceeding and sudden change. Thus was he awakened from his lethargy, in order that he might listen more attentively to what the Angel afterwards spoke.

31. Then the Lord opened the eyes of Balaam. This passage teaches us, that whatever be the acuteness of our senses, it is not only implanted in us by God, but also either sustained or extinguished by His secret inspiration. Balaam’s eyes are opened; consequently there was a veil before them previously, which prevented him from seeing what was manifest. Thus God at His pleasure makes dull the senses of those who seem to themselves to be very acute; since perception is His special gift.

By this example we are shewn as in a mirror how hypocrites fear God, viz., when they are influenced by His presence; for as soon as they can withdraw themselves, they revel like fugitive slaves. Balaam saw the angel threatening him with a drawn sword, and he hung down his head, and adored; that is to say, because the vengeance of God was impending. But this fear by no means induced him to true correction of himself, he confesses, indeed, that he had sinned, and puts forth some fruit of repentance in that he is ready to return home; but he betrays a servile and compulsory fear, which only trembles at the thought of punishment. “I knew not (he says) that thou stoodest in the way.” Unless, therefore, the Angel had been armed for his punishment, he was proceeding in security, as if impunity were conceded to him. Another expression also discovers his craft and perfidiousness, he is ready to return, if his proceeding should displease God; as if he had not known before that it was by no means pleasing to God. This, then, is a ridiculous condition, as if he were in doubt on a point which was abundantly clear. If he really feared God, and in pure sincerity of heart, he ought at once to have renounced an expedition which was wicked in itself, and improperly undertaken. For what avail was it to say, “I have sinned,” if he thinks that he can prosecute the journey he had begun in opposition to God? Let us, therefore, learn, when God’s will is positively known, to have recourse to no crooked subterfuges, whereby we may delay to perform it.

When the Angel says: Unless the ass had turned aside, that he should have slain Balaam without injuring her, he intimates not only that, in accordance with God’s justice and loving-kindness, he would have spared the harmless animal, but that by the very sagacity of the beast, — as though she had deprecated God’s anger, — the life of her master, who was else unworthy of mercy, had been redeemed.

35. And the angel of the Lord said unto Balaam. Again this wicked man is ironically permitted to do what could not be carried out without sin. But, as I have said before, he was so conscious of his ungodly covetousness, that he knowingly and wilfully deceived himself, instead of being deceived. At the same time, we must observe that, as Paul calls God’s wisdom “manifold,” (Ephesians 3:10,) so His will is declared in various ways, as if He were inconsistent with Himself, though it always actually remains the same. Certain it is, that it was a mere pretense of Balaam, that he went at the command or permission of God. Nevertheless, this answer was given him, “Go,” etc. God, indeed, cast derision on the pertinacious folly of this wicked man, and did not approve as proper that which, as far as words went, He permitted; meanwhile, these two things are consistent with each other, that God did not approve what He condemned, and yet chose that it should be done. For, even when He executes His purpose by means of wicked men, He does not prescribe to them that they are to act thus. He willed to require punishment of Solomon by the hands of Jeroboam, and that the impiety of the house of Ahab should have vengeance inflicted upon it by Jehu; and still it was not right of Jeroboam to upset what God had declared, i.e., that the posterity of David should continue upon the throne; and Jehu also, although he had been anointed by the Prophet, still was guilty of a criminal act in seizing the kingdom: inasmuch as nothing but ambition impelled him to it. As far as relates to the history before us, it was His will to prove by the mouth of Balaam how effectual and unchangeable was His determination as to the adoption of the people, whereby His truth and faithfulness might be more conspicuously shewn forth. Nevertheless, Balaam sinned, in that he was attracted, like a hound, by the scent of gain, to sell his curses for money.

36. And whenBalak heard that Balaam was come. This passage admirably represents to us the spirit of all those who are devoted to their various superstitions without a sincere fear of God. They are cringing to their false prophets; they meanly flatter them, and hardly stop short of worshipping them, so that nothing more obsequious can be imagined; yet they inwardly cherish pride, which breaks out when they by no means expect, it. The king goes forth to meet the prophet, and to pay due honors to himself and his office. It is a great condescension; for it is equivalent to laying his crown and sceptre at his feet: but his dissimulation soon discovers itself, when, expostulating with Balaam, he boasts of his power and riches, wherewith he was able to reward him. Now this is precisely as if he should make the prophetical office subservient to money, and claim the dominion over its revelations by means of his wealth. However great, then, may be the servility with which superstitious persons flatter their idols and priests, still they never lay aside their proud spirits. Such zeal we may see in the Papists, who are as prodigal as possible of the reverence which they parade towards their prelates and monks; but on this condition, that they will be, on their part, complacent to their lusts. If, therefore, a priest, (sacrificus) will not gratify his worshippers, they inveigh against him with as much bitterness as if he were any swine-herd.

The answer of Balaam at first sight breathes nothing but piety: “I have come, (he says,) but I must needs speak as God shall command.” Whereby he signifies, that, as far as civility required, and inasmuch as depended upon himself, he would have complied with the wishes of the king; but that, in regard to his office as a prophet, he was not at liberty to do this, inasmuch as he would disregard the favor of all mankind, in order that he might obey the commands of God alone.

39. And Balaam went with Balak. Moses proceeds to relate how honorably and sumptuously Balaam was received. And first, he records that he was taken to the city of Huzoth; ¹⁵⁰¹⁵⁰     A. V., “Kirjath-huzoth.” Margin “a city of streets.” which some would understand as a proper name, others as a noun appellative. In whichever way you take it, it denotes the extent of the city, which was divided into various streets. Secondly, Moses tells us that an abundance of animals were slain in preparation for the feast, and that guests were invited to banquet with Balaam himself. ¹⁵¹¹⁵¹     “Et que Balaam a este accompagne de gens honorables;” and that Balaam was accompanied by persons of honor.— Fr. The object of all this is, that Balaam was enticed by blandishments, in order that he might be ashamed to refuse anything to so munificent a king, by whom he had been treated not merely in a friendly, but in a liberal manner; just as if Balaam stood in the place of God, or as if the grace of God Himself were marketable. At length Moses adds that Balaam was brought up into the high places of Baal, that from this elevation he might more conveniently see the camp of the people. Moses, however, says that he only saw the extreme part of the camp; because the whole country was mountainous, and the view was obstructed by distance; still, in my opinion, the sanctity of the spot was the reason why it was chosen by Balak. He, therefore, brought Balaam to a temple, as it were, in order the more to conciliate God’s favor. Hence, too, it is apparent that this impostor had no fixed or solid views with regard to the service of God, but that he worshipped idols promiscuously amongst the heathen, either because he was involved in the same superstitions, or because he made no difficulty in complying with any customs or rites, in order to curry favor. For there have always been ¹⁵²¹⁵²     Lat., “medii homines.” Fr., “des nageurs entre deux eaux; “swimmers between two waters. trimmers in the world, who for flattery’s sake have corrupted religion by various devices, and have mingled heaven with earth.