(Read Numb. 23 and 24)
In these remarkable chapters we are called, as it were, to pause and hearken while Jehovah tells out in the ear of the enemy what He thinks about His people. Balak, the King of Moab, terrified by the sight of "all that Israel had done unto the Amorites," hired Balaam to curse them, but the Lord made use of the tongue of the covetous prophet in order to tell out His thoughts about Israel. He will not allow anyone to curse His people. He may have to deal with them in secret about many things, but He will not suffer another to move his tongue against them.
This is a grand point. It is not what the enemy may think about God's people, or what they may think about themselves, or what they may think about one another; the real question is, what does God think about them? He knows exactly all that concerns them, all that they are, all that they have done, all that is in them. Everything stands clearly revealed to His all-penetrating eye. The deepest secrets of the heart, of the nature, and of the life, are all known to Him. Neither angels, men, nor Satan, know us as God knows us. Hence, it is not with "the vision" of angels, or "the vision" of men, or "the vision" of Satan, we have to do, but with "the vision of the Almighty."
This gives sweet peace to the heart. God sees us, thinks of us, speaks of us, and acts toward us, according to what He Himself has made us and wrought for us according to the perfection of His own work. Thus it is we appear in "the vision of the Almighty"—thus are we seen "from the top of the rocks." When God looks at His people, He beholds them in His own workmanship; and it is to the glory of His holy name, and to the praise of His salvation, that not a blemish should be seen on those who are His—those whom He, in sovereign grace, has made His own. His character, His name, and the perfection of His work, are all involved in the condition and standing of those with whom He has linked Himself. Hence, the moment any enemy or accuser enters the scene, Jehovah places Himself in front to receive and answer the accusation; and His answer is always founded, not upon what His people are in themselves, but upon what He has made them through the perfection of His own work. His glory is linked with them and, in vindicating them, He maintains His own glory.
This tranquillizing, purifying, and elevating truth shines with uncommon luster in Balaam's four parables. Humanly speaking, we never should have had such a glorious view of Israel as seen in "the vision of the Almighty," "from the top of the rocks," by one "whose eyes are open," had not Balak sought to curse them. Jehovah can very speedily open a man's eyes to the true state of the case in reference to the condition of His people. He claims the privilege of setting forth His thoughts about them. Balak and Balaam with "all the princes of Moab" may assemble to hear Israel cursed and defied—they may build "seven altars"—they may offer a bullock and a ram on every altar—Balak's gold and silver may glitter before the covetous gaze of the false prophet; but not all the powers of earth and hell combined, in their dark and terrible array, can evoke a single breath of curse or accusation against the people of God.
As well might the enemy have sought to point out a single flaw in that fair creation which the Lord God had pronounced "very good," as fasten an accusation upon the redeemed of the Lord. Oh! no; they shine in all the comeliness which He has put upon them, and all that is needed in order to see them thus is to mount to "the top of the rocks" to have the eyes "open," so that we may see them in "the vision of the Almighty."
Having given thus a general view of the contents of these remarkable chapters, I will briefly present to my reader the special point contained in each of the four parables. He will find in the entire subject a rich mine of instruction.
1. In the first of Balaam's parables we have the absolute separation of Israel distinctly set forth. "How shall I curse, whom God hath not cursed? or how shall I defy, whom the LORD hath not defied? For from the top of the rocks I see him, and from the hills I behold him: lo, the people shall dwell alone, and shall not be reckoned among the nations. Who can count the dust of Jacob, and the number of the fourth part of Israel? Let me die the death of the righteous, and let my last end be like his." (The way to "die the death of the righteous" is to possess and exhibit the life of the righteous.) Here we have Israel singled out to be a separated and peculiar people—a people who, according to the divine thought about them, were never at any time, on any ground, or for any object whatsoever, to be mingled with or reckoned among the nations. "The people shall dwell alone." Let the reader ponder this deeply, both in its application to the literal seed of Abraham, and also to the people of God now. Immense practical results flow out of this great principle—results which we do not attempt to unfold in an article like the present. We merely ask the intelligent reader to follow this point as it is traced for him in the Word. "The people shall dwell alone."
2. But if Jehovah in His great grace be pleased to link Himself with a people—if He call them out to be a separate people, in the world—to "dwell alone," and shine for Him in the midst of those who are still sitting "in darkness and the shadow of death," He can only have them in such a condition as suits Himself. He must make them such as He would have them to be—such as shall be to the praise of His great and glorious name. Hence, in the second parable, the prophet is made to tell out, not merely the negative but the positive condition of the people. "And he took up his parable, and said, Rise up, Balak, and hear; hearken unto me, thou son of Zippor: God is not a man, that He should lie; neither the son of man, that He should repent: hath He said, and shall He not do it? or hath He spoken, and shall He not make it good? Behold, I have received commandment to bless: and He hath blessed; and I cannot reverse it. He hath not beheld iniquity in Jacob, neither hath He seen perverseness in Israel: the LORD his God is with him, and the shout of a king is among them. God brought them out of Egypt; He hath as it were the strength of a unicorn. Surely there is no enchantment against Jacob, neither is there any divination against Israel: according to this time it shall be said of Jacob and of Israel, What hath God wrought!
Behold, the people shall rise up as a great lion, and lift up himself as a young lion: he shall not lie down until he shall eat of the prey, and drink the blood of the slain." Numb. 23:18-2418And he took up his parable, and said, Rise up, Balak, and hear; hearken unto me, thou son of Zippor: 19God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? 20Behold, I have received commandment to bless: and he hath blessed; and I cannot reverse it. 21He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the Lord his God is with him, and the shout of a king is among them. 22God brought them out of Egypt; he hath as it were the strength of an unicorn. 23Surely there is no enchantment against Jacob, neither is there any divination against Israel: according to this time it shall be said of Jacob and of Israel, What hath God wrought! 24Behold, the people shall rise up as a great lion, and lift up himself as a young lion: he shall not lie down until he eat of the prey, and drink the blood of the slain. (Numbers 23:18‑24).
Here we find ourselves on truly elevated ground. This is in truth "the top of the rocks"—the pure air of "the hills" where the people of God are seen only in "the vision of the Almighty." In this parable, Israel's blessedness and security are made to depend, not on themselves but upon the truth and faithfulness of Jehovah. "God is not a man, that He should lie; neither the son of man, that He should repent." This puts Israel upon safe ground. God must be true to Himself. Is there any power that can possibly prevent Him from fulfilling His word and oath? Surely not. "He hath blessed; and I cannot reverse it." In the previous parable it was, God "hath not cursed." Here it is, "He hath blessed." There is very manifest advance.
As Balak conducts the money loving prophet from place to place, Jehovah takes occasion to bring out fresh features of beauty in His people. Thus it is not merely that they are a separated people dwelling alone, but they are a justified people, having the Lord their God with them, and the shout of a king among them. "He hath not beheld iniquity in Jacob, neither hath He seen perverseness in Israel." The enemy may say, There is iniquity there all the while. Yes, but who can make Jehovah behold it when He Himself has been pleased to blot it all out as a thick cloud for His name's sake? If He has cast it behind His back, who can bring it before His face? "It is God that justifieth. Who is he that condemneth?"
God sees His people so thoroughly delivered from all that could be against them, that He can take up His abode in their midst, and cause His voice to be heard among them. Well, therefore, may we exclaim, "What hath God wrought!" It is not "What hath Israel wrought!" Balak and Balaam would have found plenty to do in the way of cursing, had Israel's work been in question. The Lord be praised, it is on what He hath wrought that His people stand, and therefore their foundation is as imperishable as the very throne of God.
3. In the third parable, we have another step in advance. The Lord's people are not merely separated and justified, they are actually "goodly" in His sight. "How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! As the valleys are they spread forth, as gardens by the river's side, as the trees of lign aloes which the LORD hath planted, and as cedar trees beside the waters. He shall pour the water out of his buckets, and his seed shall be in many waters, and his king shall be higher than Agag, and his kingdom shall be exalted. God brought him forth out of Egypt; he hath as it were the strength of a unicorn: he shall eat up the nations his enemies, and shall break their bones, and pierce them through with his arrows. He couched, he lay down as a lion, and as a great lion: who shall stir him up? Blessed is he that blesseth thee, and cursed is he that curseth thee." Numb. 24:5-95How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! 6As the valleys are they spread forth, as gardens by the river's side, as the trees of lign aloes which the Lord hath planted, and as cedar trees beside the waters. 7He shall pour the water out of his buckets, and his seed shall be in many waters, and his king shall be higher than Agag, and his kingdom shall be exalted. 8God brought him forth out of Egypt; he hath as it were the strength of an unicorn: he shall eat up the nations his enemies, and shall break their bones, and pierce them through with his arrows. 9He couched, he lay down as a lion, and as a great lion: who shall stir him up? Blessed is he that blesseth thee, and cursed is he that curseth thee. (Numbers 24:5‑9). Thus it was better and better for Israel—worse and worse for Balak. He had not merely to stand by and hear Israel "blessed," but to hear himself "cursed" for seeking to curse them.
But let my reader specially mark the rich grace which shines in this parable. "How goodly are thy tents, 0 Jacob, and thy tabernacles, O Israel!" If one had gone down to examine those tents and tabernacles in "the vision" of man, they would have appeared "black... as the tents of Kedar." But, as looked at in "the vision of the Almighty," they were "goodly," and whoever did not see them as such, needed to have his eyes "open." If I am looking at the people of God "from the top of the rocks," I shall see them as God sees them, and that is, as clothed with all the comeliness of Christ—complete in Him—accepted in the Beloved. This is what will enable me to get on with them, to walk with them, to have fellowship with them, to rise above their points and angles, blots and blemishes, failures and infirmities. If I do not contemplate them from this lofty ground, I shall be sure to fix my eye on some little point or other which will completely mar my communion and alienate my affections.
In Israel's case, we see in the very next chapter what terrible evil they fell into. Did this alter Jehovah's judgment? Surely not. He is not "the son of man, that He should repent." He judged and chastened them for their evil, because He is holy and can never sanction, in His people, aught
that is contrary to His nature; but He could never reverse His judgment. He knew all about them. He knew what they were, and what they would do; but yet He said, "How goodly are thy tents, 0 Jacob." Was this making light of their evil? The thought were blasphemy. He could chasten them for their sins; but when an enemy comes forth to curse or accuse, He stands in front of His people and says, in substance, "I see no iniquity"—"How goodly are thy tents." Precious, adorable grace! May we drink more deeply of it, and manifest its purifying, elevating influence.
4. In the fourth and last parable, we reach, as it were, the very loftiest crag of "the rocks," from whence we can discern the beams of the glory gilding the horizon. "And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said: he hath said, which heard the words of God, and knew the knowledge of the Most High, which saw the vision of the Almighty,... I shall see Him, but not now: I shall behold Him, but not nigh: there shall come a Star out of Jacob, and a Scepter shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth." Num. 24:15-1715And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said: 16He hath said, which heard the words of God, and knew the knowledge of the most High, which saw the vision of the Almighty, falling into a trance, but having his eyes open: 17I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth. (Numbers 24:15‑17). This gives great completeness to the entire scene. The topstone is here laid upon the magnificent superstructure. The thoughtful reader of these sublime parables must be very sensible that, as he reads, he is mounting upward. In the opening parable, the people are seen in separation, dwelling "alone"; and then as Balak continues to shift the corrupt and covetous prophet from place to place, with the fond hope that the glittering pile may yet evoke the desired curse, we find ourselves conducted from height to height until, at length, we stand upon the very summit and survey the plains of glory in all their length and breadth, stretching away far beyond the limits of mortal vision. We hear the lion's roar. We see him pouncing, in crushing power, upon all his enemies. The Star of Jacob rises to set no more. The true David seizes the scepter and ascends the throne. Israel is preeminent in the earth, and all his enemies are covered with shame and everlasting contempt.
Christian reader, may we abide, in spirit, on "the top of the rocks"; may we ever have our "eyes...