Centre Democrat. [volume] (Bellefonte, Pa.) 1848-1989, 1881-12-01
Lesson 1o.-Balaam.
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aotbES Txxr s-sA double-nindsd Is unstable
In all his waya"-Jamea IS.
Central Truth God can make un'
holy lips witness to his truth.
The Israelites are now no longer in
"the great and terrible wilderness" "
They are close upon their promised
inheritance. Moving northward from
the point where we last saw them,
they have passed Moab on their left,
and repelled and driven before them
the opposing forces of Slhou, king o!
the Amorites, aud Og, king OF Bashan,
and taken possession ot their country.
They are now on the eastern side ot
the Jordan and Dead Sea, aud thus
within part OF the land toward
which they have been journeylng.
One effect of the victories Of Israel
was to strike terror inro the heart OF
Balak, king of Moab. Naturally
enough, he feared for his own POSSES
sions. But he bad seen too much to
venture a direct attack upon So pow.
erful people. Accordingly he re-
sorted to what seemed n crattier way.
In those days people aud rulers had
great faith in OWNERS. Much power
was thought to lie in their blessing or
their curse. The soothsavers, who
practised the art of divination, were
believed to be in close relations with
the gods aud able to influence theIn.
This was in Balak's mind, and ho
looked about for some one who could
help him by cursiug the people he
feared.
Of the soothsayers of that time,
Balaam was, so far as we know, the
most famous. His home was in the
far East, near to the Euphrales, in
the city Pethor. 1t is evident that
he had some knowledge OF The true
God, the God of Israel and this may
have been one reason for Balak's
sending for him. That he ever truly
worshipped Jehovah, or served him
with undivided heart, does not appear.
He had noble powers and an eloquent
tongue. God made use of him as a
channel of true prophecy. But like
Simon Magus, he practised sorcery or
diyination for money. Avarice was
his ruling passion. The New Tesla-
ment describes him as "loving the
wages of unrighteousness." He de-
sired to "die the death of the right.
eous," but was too selfish aud merceu.
ary to live righteous life. He could
speak noble words, but had not the
spirit which moves TO worthy deeds.
In the chapters preceding the lesson
we are told how Balak. by means of
gifts and promises, finally prevailed
upon this man to come, as he imagined,
to his help. Much as Balaam desired
the reward, he did not dare 60 beyond
the divine permission. Que is here
reminded of the saying of Carlyle,
that Balaam had no desire to DO it;
that is, that he did not care either to
crafty Balak or curse Israel, or to
do anything so much as nothing
that would look like a something aud
bring the wages in." The result was,
that, restrained and overruled by Gud,
he pronounced upon Israel blessing.
instead of a curse.
The first great point, in the particu.
lar verses selected for our present
study, is Balak's anger. So lpug as
he hoped to be able to use Balaau
against Gods people, he was proiuse
in gifts and honors. But. finding
that he could not do il, his love turned
to hate. In this, Balak has many
counterparts. Men, hostile to Gods
people or his truth, are eager to enlist
others in their opposition. To gain
the desired end, they may resort TO
great professions of friendship, if not
to honors and gifts. But the safe
way is neither TO follow nor 10 trust
these people. When il appears To
them to be certain that they cannot
use you, they will turn against you.
Their proiessed respect and affection
has no depth, no reality.
Another point to be noted Il Ba.
laam's reply to Balak's angry threat
and taunt. Had it come from the
heart, it would have been noble in.
deed. When be said, II cannot po be.
yond the commandment Of the / ord !"
he doubtless meant that God would
not suffer him to do it. He wanted
the gold and the silver; nothing was
20 hard TO resist as an offer Of such a
kind but already, ON the way to Ba.
LAX, God had met him, and made him
feel the power Of his dispieasure. He
dared not do as he would. Bat he
might have used the cannot in a
better sense. 1t might have been the
expression Of bis conscience and heart.
On some lips 1t would have been.
Men have counted all things but loss.
and suffered the loss of ell things
have been afflicted and tormeuted !;
have gone to the stake and the
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