Numbers 5

Chapter 5. The Trials of the WildernessAll these provisions of grace were soon needed. As they entered upon their weary round on the trackless wastes of the wilderness, they soon found the folly and misery of their wretched choice, and repented too late, that for fear of a brave and desperate conflict, they had actually brought upon themselves a life of misery unspeakably more painful and trying, and having only the prospect of deliverance in a desert grave. Hunger and Thirst (Numbers 20:2-25)

1. The first of these trials was the hunger and thirst of the wilderness (Deuteronomy 8:3). There was no water for the congregation. “It has no grain or figs, grapevines or pomegranates. And there is no water to drink” (Numbers 20:5), was their cry. “He humbled you, causing you to hunger” (Deuteronomy 8:3). So, for us, the life prefigured by their failure is a sad one. The emptiness and unsatisfied longing of the worldly Christian involves more real suffering than all the sacrifices of a consecrated life. O, the hearts that are just pining for real joy, and feeding on the husks of the prodigal, and starving on the manna, even of the Lord, for lack of power to appreciate and digest it. Bereavement and Death
2. This came soon. Miriam dies in the desert of Zin, and Aaron at length ascends Mt. Hor, is disrobed of his garments and dies in the presence of his brother and his son. These were but the most illustrious examples of that universal doom, which one by one passed over all their millions and made the camp of Israel one long, sad funeral procession for 40 years. Moses himself, at length, became so saturated with the spirit of this constant dying, that his sorrow grew into an immortal dirge, which has become the precious heritage of the Church in her most ancient Psalter. The 90th Psalm is the wail of Moses over the spectacle of his people as they fell one by one by his side, and were left as bleached and mournful monuments of mortality and sin upon the sands of the desert. “You turn men back to dust,” was his cry, saying, “Return to dust, O sons of men.”… You sweep men away in the sleep of death; they are like the new grass of the morning— though in the morning it springs up new, by evening it is dry and withered. We are consumed by your anger and terrified by your indignation. You have set our iniquities before you, our secret sins in the light of your presence. All our days pass away under your wrath; we finish our years with a moan. (Psalms 90:3, Psalms 90:5-9) And all this is typical, too, of our experience. True, all men, both the consecrated and the unconsecrated Christian, must share the common lot of death. But sickness and death are very different things to the soul that is wholly following the Lord, and to the man or woman whose life is afflicted and often cut off in the midst of his years because of disobedience and unfaithfulness. There is such a thing, and it is a very real and solemn thing, as suffering disease and even premature death, because we have disobeyed the law of God, or refused His call to service or consecration. There is nothing more bitter or sad than to stand by the deathbed of one who knows that his years have been cut off because he has not wholly followed the Lord, even though his soul may yet be saved. This is very clearly taught in the Scriptures. “That is why many among you are weak and sick, and a number of you have fallen asleep. But if we judged ourselves, we would not come under judgment. When we are judged by the Lord, we are being disciplined so that we will not be condemned with the world” (1 Corinthians 11:30-32). “There is a sin that leads to death. I am not saying that he should pray about that” (1 John 5:16). The death of Miriam and Aaron did not occur until the last year of their wanderings in the wilderness, and just before their entrance to the land of promise. Aaron’s death on the heights of Hor, which he ascended with Moses and Eleazar in the sight of all the congregation, was in some sense a type of the death of the great Anti-type. He was disrobed of his priestly garments and lay down to die beneath the hand of God, while his son put on his robes and came forth to complete his ministry; even as the Lord Jesus in His human life laid down His humanity on Mt. Calvary in sight of all the world, and in His risen life came forth to wear the garments of His eternal priesthood. The essential difference, of course, was that Aaron died for his own sin, and Christ for ours. The New High Priest The name of Eleazar, who succeeded to Aaron’s priesthood, suggests the power and glory of Christ’s ascended life and intercession. It means, “God my Helper.” So God has laid help on One who is mighty—our exalted Advocate with the Father, to whom all power is given in heaven and in the earth, and who is Head over all things for His Church. Adversaries (Numbers 20:14-21; Numbers 21:1)
3. The hostility of the tribes on the borders of the desert, especially Arad the Canaanite, and Edom, who refused permission to Israel to pass through his territory. They are typical of the hostility of the world to the people of God—not only the Canaanite world represented by Arad, but the religious world represented by Edom, who was the kinsman of Israel. They represent what we may expect from those that stand near to us by natural, and even by ecclesiastical ties (see also Judges 11:19; Deuteronomy 2:27). Discouragement
4. The discouragements of the long and circuitous way through which they were compelled to go in consequence of the refusal of the Edomites (Deuteronomy 2:4). “They traveled from Mount Hor along the route to the Red Sea, to go around Edom. But the people grew impatient on the way” (Numbers 21:4). So our hearts often sink under the long and seemingly endless trials of our pilgrimage. We should remember, however, that the way was not the one that God chose for them. It was their own way, and therefore it was very hard. God had called them to go by a far more direct and glorious way, and it was their refusal and disobedience that had brought upon them all these trials. The difficulties that beset our Christian life, when we are in the will of God, are always accompanied by grace sufficient not only to overcome them, but even to rejoice in them; but the trials which we bring upon ourselves by not walking in God’s way crush us, simply because God has not promised us the same grace to bear them; indeed He often makes it hard, that we may understand the blessedness of obedience, and always choose His better will. We are told that He allowed Israel to suffer from the oppressions of their enemies that they might know the difference between the service of God and the kingdoms of those countries (2 Chronicles 12:8). “‘Your wickedness will punish you; your backsliding will rebuke you. Consider then and realize how evil and bitter it is for you when you forsake the Lord your God and have no awe of me,’ declares the Lord, the Lord Almighty” (Jeremiah 2:19). Venomous Snakes
5. The venomous snakes, which were permitted to torment them on account of their murmurings, represent the Satanic visitations of spiritual or physical evil which come as the result of disobedience and unbelief. “The Lord sent venomous snakes among them; they bit the people and many Israelites died” (Numbers 21:6). There is such a thing as temptation befalling the spirit through the divine permission on account of sin. The Scriptures speak of persons being delivered over to a reprobate mind (Romans 1:28), and souls that have been delivered unto Satan for the destruction of the flesh, “and his spirit saved on the day of the Lord” (1 Corinthians 5:5). No path is so beset with temptation as the path of cowardice and disobedience. And no souls walk in such a victory over the power of the enemy as those that dare to go forward in full obedience to all the law of God and trample on the power of serpents and scorpions. The only place where we can have power over Satan, is beneath our feet. Our attitude must be constant victory and defiance, or it will be constant harassment and torment. This terrible visitation, however, led ultimately to a more glorious manifestation of the grace of God. And so, often, the temptations of life can be overruled for spiritual discipline and final victory. So Christ refers especially to the temptations in the wilderness, as the result of sin (1 Corinthians 10:9-10), and uses their example for our warning against all evil. But at the same time He encourages us with the most gracious promises of deliverance and protection, if we abide in humble, vigilant faith and obedience (1 Corinthians 10:12-13). “We should not test the Lord, as some of them did—and were killed by snakes” (1 Corinthians 10:9). “You cannot drink the cup of the Lord and the cup of demons too” (1 Corinthians 10:21). “So, if you think you are standing firm, be careful that you don’t fall! No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it” (1 Corinthians 10:12-13). Not to fight the enemy in our own strength, but to look to the uplifted Christ as set forth in the bronze snake, is the instant and unfailing remedy for temptation. The secret of uniform victory is ever to look immediately to Jesus, and leave the battle in His hands. It is not the way to fight, but it is the “way to escape,” which mercy opens. Balaam
6. The wiles of Balaam represent the next form of their wilderness trials. They are described in very full detail, from the 22nd to the 25th chapters of Numbers. The space given to them implies the importance of the lessons intended to be conveyed for our spiritual life. While the serpents in the wilderness represent the hostility of Satan, the divinations and enchantments of Balaam on the other hand represent the wiles of Satan. When he cannot sting us to death, he will endeavor to destroy us by guile. In order to do this he frequently employs religious instrumentalities. In this case he sent for the prophet of God. Balaam seems to have represented the traditional element of ancient piety which had lingered from the patriarchal times in all eastern lands, and yet, without a continuous revelation of God, had degenerated into superstition and become mingled with the rites of heathen divination. Balaam seems to have known the true God, but to have worshiped Him by many heathen rites, and practiced the incantations which afterwards became the symbols of devil worship, which we can trace in the custom of Hinduism, and even in the charms of spiritualism. The Religious Devil The devil always prefers to use a religious agency if he can. He knew that he had control of Balaam’s heart, and it was his purpose, if possible, to turn to evil account his spiritual gifts. This purpose was completely thwarted by the marvelous interposition of God, as He suffered Balaam to go far enough to show his true spirit, and then controlled him and restrained him from all power to harm His chosen people or even utter a whisper against them. And, indeed, God compelled him against his will to pronounce upon them the most signal blessings, in order that He might show to us for all time that all the hate and subtlety of hell are harmless against those who walk in obedience to the will of God and enjoy the protection of His approving and overshadowing presence. Even the oppositions of the adversary will be turned into benedictions, and the things intended against us will serve “to advance the gospel” (Philippians 1:12) and the interest of our souls. God will not only defend us Himself, but will even compel the devil to vindicate us. His word to His faithful people is: “I will make those who are of the synagogue of Satan… come and fall down at your feet and acknowledge that I have loved you” (Revelation 3:9). His First Prophecy The first of Balaam’s prophetic utterances was pronounced from the high places of Baal, and contained a prediction of the multiplication of Israel and their isolation from other nations (Numbers 23:8-10). “I see a people who live apart and do not consider themselves one of the nations. Who can count the dust of Jacob or number the fourth part of Israel? Let me die the death of the righteous, and may my last end be like theirs” (Numbers 23:9-10). Second Prophecy His second message was proclaimed from the top of Pisgah and predicted the triumphs of Israel, not only over all the assaults of their spiritual enemies, but over all their national adversaries. It described in glowing language the presence among them of their covenant God, and His gracious vindication of them even from their own errors and sins. God is not a man, that he should lie, nor a son of man, that he should change his mind. Does he speak and then not act? Does he promise and not fulfill? I have received a command to bless; he has blessed, and I cannot change it. No misfortune is seen in Jacob, no misery observed in Israel. The Lord their God is with them; the shout of the King is among them. God brought them out of Egypt; they have the strength of a wild ox. There is no sorcery against Jacob, no divination against Israel. It will now be said of Jacob and of Israel, “See what God has done!” The people rise like a lioness; they rouse themselves like a lion that does not rest till he devours his prey and drinks the blood of his victims. (Numbers 23:19-24) Third AttemptOnce more the king of Moab led him up to the heights of Moab, and from the top of Peor he looked out upon the camps of Israel, lying at his feet, and cried: How beautiful are your tents, O Jacob, your dwelling places, O Israel! Like valleys they spread out, like gardens beside a river, like aloes planted by the Lord, like cedars beside the waters. Water will flow from their buckets; their seed will have abundant water. Their king will be greater than Agag; their kingdom will be exalted. God brought them out of Egypt; they have the strength of a wild ox. They devour hostile nations and break their bones in pieces; with their arrows they pierce them. Like a lion they crouch and lie down, like a lioness—who dares to rouse them? May those who bless you be blessed and those who curse you be cursed! (Numbers 24:5-9). Disappointed and indignant, Balak dismissed him in furious displeasure. Last Message But Balaam was to deliver yet one more parting message, which looked out upon the more distant future, until there rose on his vision a greater than Israel, even the Star of Bethlehem and the Mighty Seed of Jacob, and the vision faded away in broken fragments of prophecies which are even yet being fulfilled in the triumph of the European nations, the sufferings of Israel, and the national convulsions of the latter days. I see him, but not now; I behold him, but not near. A star will come out of Jacob; a scepter will rise out of Israel. He will crush the foreheads of Moab, the skulls of all the sons of Sheth. (Numbers 24:17) A ruler will come out of Jacob and destroy the survivors of the city. (Numbers 24:19) Yet you Kenites will be destroyed when Asshur takes you captive. (Numbers 24:22) Ships will come from the shores of Kittim; they will subdue Asshur and Eber, but they too will come to ruin. (Numbers 24:24) Ah, who can live when God does this? (Numbers 24:23) The Daughters of Midian7. The crowning test and most fatal of all the trials and temptations of the wilderness is set forth in the account of the seduction of the Israelites, through the allurements of the daughters of Midian in the chapter immediately succeeding the story of Balaam (Numbers 25). “While Israel was staying in Shittim, the men began to indulge in sexual immorality with Moabite women” (Numbers 25:1). We know that this was brought about through the counsel and influence of Balaam himself. What he could not do through divine maledictions, he at length succeeded in doing through the fascinations of the world and the flesh. He induced his master to persuade his people to invite their neighbors to some of their idolatrous festivals. And there, through the seductions of unprincipled women and the attraction of an impure idolatry, many of the Israelites were drawn into open sin and brought upon themselves the judgments of heaven, which all the wiles of the devil or hostility of their enemies could not have caused. “They were the ones who followed Balaam’s advice and were the means of turning the Israelites away from the Lord in what happened at Peor, so that a plague struck the Lord’s people” (Numbers 31:16). So again we read in Revelation 2:14, that “Balaam, who taught Balak to entice the Israelites to sin by eating food sacrificed to idols and by committing sexual immorality.” It would seem that this double-hearted man, finding that he had lost the bribes of Balak through refusing to curse the children of God, and bitterly disappointed at losing the splendid prize, conceived the idea of securing it yet and still keeping from any open and ostensible act of disobedience. His conscience was so distracted by avarice, that he did not see he was an accessory in the crime of the Midianites and Moabites, and therefore guilty as if he had committed it himself. The Apostle Peter gives us the key to his whole character in the words, “Who loved the wages of wickedness” (2 Peter 2:15). The Flesh The character of Balaam represents the spirit of the world, as the temptation of the Midianites stands for the lusts of the flesh. So that we have here the great trinity of evil, which still opposes and seeks to destroy the people of God—the world, the flesh and the devil. The wiles of Balak in the first instance to get Balaam to curse Israel represents the Satanic element in our spiritual temptations. The spirit of Balaam prefigures the world, and the daughters of Moab and Midian are types of the flesh in its ungodly and idolatrous tendencies in every age. Against these three which constitute the very anti-God, the counterfeit of the Divine Trinity, we must ever guard, especially as we come to the most solemn crisis of life and the borders of our promised inheritance. It was just at the gates of Canaan that they confronted Israel, and for a little almost wrecked for the second time the hopes and triumphs of the chosen people. Balaam’s Spiritual Significance The spirit of Balaam is so remarkable, that we may well pause for a moment and gather the pointed lessons of his character for the admonition of others. (1) We see in him a man possessing spiritual light, without moral principle. (2) We see in him a man whose besetting sin was the love of the world, especially avarice, which the Scriptures declare to be incompatible with practical Christianity, and to be actual idolatry. (3) We see in him a man trying to get God’s permission to do wrong, after he knows the divine will; at least, trying to have God allow him to go as near the edge of evil as possible, in order to secure the coveted prize. He stands for those who desire to obtain the world without offending God, if possible, but who want the world anyhow, and are certain in the end to sacrifice everything for it. (4) We see in him a man whom God suffered to have his own way to a certain extent even in a forbidden path, when He saw that he wanted to take this path after he knew that it was contrary to the divine will. Pressing forward in a dangerous path in the face of the drawn sword of God’s displeasure, God permitted him to go and yet met him as he went with a fiery token of His displeasure, as a solemn warning to him of the dangers that he was confronting. (5) We see in him a man permitted and even used by God to do much good, and yet getting none of the comfort or reward of true service, but simply knowing that he was an instrument used in spite of himself for the glory of God. (6) We see in him a man trying to hold in check a dangerous passion and thinking that he could play with it or restrain it at his will, but finding at last that it was too strong for him, and that it became his master and destroyer. (7) We see in him a man who had many good wishes and intentions and even longed to die the death of the righteous, and yet without any purpose or power to do right, and finally perishing, both for time and eternity in the most fearful disaster enhanced by the consciousness that he had known better all the time. (8) We see in him a man serving the devil and yet cheated of his wages because he was afraid to go as far as his master wanted him to, and yet in the end doing all the harm that the devil meant he should. (9) We see in him a solemn warning proclaiming to all ages that we cannot “serve God and Money” (Matthew 6:24), and that sin must not be tolerated but must be wholly crucified or it shall drown us at last in destruction and perdition.