Numbers 22:1-41 (2)

Numbers 22:1-41 (2)

I have said thus much briefly with reference to Balaam, whom God addresses in a vision by night, or dream, no less familiarly than any of His own servants; but only on a particular point. By the inquiry, “What men are these with thee?” Hie indirectly reproves his improper desires. At first sight he pretends a holy anxiety to obey, when he dares to attempt nothing without God’s permission, and refuses to stir a foot, until he shall have received His answer. Yet secret covetousness influences him to obtain from God, by bargaining as it were, what he still feels not to be right. God glances at this astuteness, when He inquires respecting the men; as much as to say, that there was no reason why he should detain them a moment, since their demand should have been peremptorily refused. And, assuredly, if he had been free, he would have hastened at once to obey the wishes of king Balak, even contrary to the will of God. He now requests that permission should be given him; as if he desired to have the reins, which withheld him from his evil purposes, slackened, when he would have willingly shaken them off altogether, if he were not well aware that he could do nothing further than God would permit. Nor, indeed, does he regard what is lawful and right; but only seeks that his mouth may be opened to curse with impunity.

12. Thou shalt not go with them. If there were any room for doubt, God peremptorily removes it, and confirms the prohibition; because it was unlawful to curse, those whom He had blessed. For nothing more is permitted to prophets than that they should be the witnesses, or ambassadors (internuntii,) or heralds of the grace which God freely deigns to bestow at His own pleasure upon whom He will. Moreover, God is said to bless those whom He has embraced with His favor, and to whom He experimentally declares Himself to be propitious, when He displays His liberality towards them. Of this blessing He willed that the prophets should be His ministers in such a manner that the power should still remain altogether in His own hands. If, therefore, they usurp to themselves the prerogative of blessing without His commission, their act is not merely frivolous and inefficacious, but even blasphemous. Justly, then, does Ezekiel convict of falsehood and deception those false prophets, who, by their flatteries, encourage the souls which were doomed to die; whilst they slay by their terrors and threats those to whom God had promised life. (Ezekiel 13:2 and 22.) Hence we gather, how vain it is for hypocrites, as they are wont to do, to purchase pardon from men in order to propitiate God; and also that we need not be afraid of those degenerate ministers, who desire to domineer tyrannically in virtue of their office, although they launch their fulminations against the innocent.

Note 147. “Les ministres masques;” the masked ministers. — Fr.

It is plain, however, that Balaam’s obedience to God’s command does not proceed from the heart. His words, indeed, might deceive the simple, from their appearance of humility; “I will not go, because God forbids it; “but there is no doubt but that, led as he was to gratify them by ambition and by avarice, he indicates that he would be disposed to undertake the journey, unless he were forbidden by God. If his heart had been sincere, the honest reply he should have given was obvious, viz., that it was vain to send either for himself or any one else, in order that Balak might resist the inviolable decree of God. If he had thus heartily and unequivocally given glory to God, another embassy would not have been sent to him; but by his faltering excuse he appeared to inflame the desire of the foolish king, in order to sell his curse at a higher price; for we know that this is the usual way with impostors, that they obtain higher pay for themselves in proportion to the difficulty of the matter. Still, however, if we compare the mercenary prophets of the Pope with Balaam, his servile and enforced submission will deserve no little praise by the side of their detestable and indomitable folly, who, in despite of God, hesitate not to burst forth in impious curses. The truth, which they oppugn, is conspicuous: that terrible judgment, which (God) denounces by the mouth of Isaiah, rings in their ears, “Woe unto them that put darkness for light, and light for darkness,” (Isaiah 5:20;) nevertheless they proceed, and in their brutal madness vomit forth their blasphemies not only to the destruction of the Church, but, if it were possible, to the extinction of all religion.

15. And Balak sent yet again princes. Here we see that, however humbly ungodly men implore God’s grace, still they do not lay aside their pride; as if their grandeur could avail to dazzle the eyes of God. In order, therefore, to make Him comply with their wishes, they think it enough to display their magnificent ceremonies; and, indeed, whatever modesty superstition may pretend, it always swells with secret confidence Thus Balak, in order to obtain favor, makes a show of his dignity and power, and deems that Balaam will be thus at his service. Although, however, the impostor shews much more spirit in this his second reply than before, still his hypocrisy is soon discovered, and he betrays the duplicity of his mind. It is, indeed, a noble speech, and indicative of much magnanimity, “If Balak would give me his house full of silver and gold, I will not disobey the command of God:” but why does he not instantly banish from him altogether these unholy traffickers, who are instigating him to transgression? We see, then, that he speaks rather in a spirit of boasting, than to ascribe to God the glory due to Him; for his desire was to acquire for himself the title and credit of a holy Prophet by this parade of obedience. In the meantime, when he begs that a season of delay should be granted him for the purpose of inquiring what God’s pleasure was, he is convicted of impious rebellion. He does not dare openly, and in flagrant contempt of God, to put himself forward for the purpose of cursing God’s people: and so far well: but why does he not acquiesce in the Divine decision? why, when he has been assured whether a matter was lawful or not, does he still doubtingly inquire? For thus does he deliberate, and question whether that which God has once prescribed ought to be certain and unchangeable; nay, he endeavors to force God to alter His determination. From the time that he had heard, “Thou shalt not go,” upon what pretense was it permissible to continue the controversy? This, then, is the object of Balaam’s endeavor, that God, by withdrawing the decision which He had pronounced, should deny Himself; and this was an act of most blasphemous impiety. Still many such persons will be found now-a-days, who, though fully assured of the will of God, cease not nevertheless to countermine it, so that they may at length attain the end, towards which they are hurried by their lawless cupidity. At the outset, it is anything but their desire to know what is right; or, when they know it, to follow it: but ambition instigates some, lust inflames others, and others are urged forward by avarice: in a word, evil affections preside over every deliberation. Straightway God interposes some obstacle, and compels them, whether they will or no, to understand what they ought to do. They proceed, however, notwithstanding; and, inasmuch as the way is closed, they endeavor by subterfuges, by crooked paths or evasions, to elude the sure word of God; and, although they appear to do this modestly, because they hesitate until permission shall have been obtained from God, yet herein does their impudence betray itself, that they do not cease to importune God and His prophets, until they have extorted what they have already heard to be unlawful. It is plain, therefore, that all those are disciples of Balaam, who try the indulgence, of God, that He may at length permit them to attempt what; He has once refused.

20. And God came to Balaam at, night. Although God is far from being deceitful, still hypocrites with their quibbles deserve that He should delude their craft. If we more closely consider the desire of Balaam, it was that God should belie Himself. For, if he was persuaded that He was truthful, what else was there to be hoped except that he should ratify His reply ten times over? Nevertheless, he wickedly lies to God, when he asks for a permission to go, which would convict God Himself of capriciousness and inconstancy. God, therefore, ironically permits what He had before forbidden. If any should deem it to be absurd that God, who is truth itself, should speak deceptively, the answer is easily found, viz., that God was guilty of no falsehood, but that He loosed the reins to a man obstinate in his own perverseness, just as a person might emancipate a wayward and grossly immoral son, because he will not suffer himself to be ruled. For had not his ungodly covetousness blinded Balaam, the meaning of this ironical permission was not difficult to be understood. Hence, then, let hypocrites learn, that they profit nothing by their vain pretences, although God may indulge them for a time, since He at length taketh the wily in their own craftiness; wherefore, nothing is better than, in pure and simple teachableness, to inquire what He would have us do, that we may instantly succumb, nor try to alter a word or a syllable as soon as He shall have deigned to open His holy mouth to instruct us. For to call in question what has been decided by Him, what is it but to compel Him by our importunity to bend Himself to our wishes?

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 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.

Note 148. “Qui vouloit vendre la grace du sainct Esprit;” who would sell the grace of the Holy Spirit. — Fr.

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; 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.

Note 149. Addition in Fr., “Plutost que d’en faire nos farceries;” rather than to make our mock at it.

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.