The Protecting of Gilead
Satan is always trying to take away from God’s people the things which God gives them. He did this in regard to Israel and Gilead. Satan tried to dispossess Israel of the land of Gilead shortly after they had won victories over Sihon and Og. In trying to dispossess Israel of Gilead, Satan particularly worked through the Moabites and the Midianites; but Israel’s land was successfully protected from this attack. To study the protection of Gilead, we will divide our study into four parts: Balak, Balaam, beauties, and battle.
1. Balak
“And Balak the son of Zippor saw all that Israel had done to the Amorites. And Moab was sore afraid of the people because they were many: and Moab was distressed because of the children of Israel” (Numbers 22:2, 3). Balak was the “king of the Moabites at that time” (Numbers 22:4), and he and the people were very upset and fearful about the great victories Israel gained over Sihon and Og. Balak’s desire about Israel was to “drive them out of the land” (Numbers 22:6) of Gilead. He was the human kingpin in the effort to dispossess Israel of Gilead. To examine Balak’s attempt to get Israel out of Gilead, we will note the advantage, attitude, ally, and appeal of Balak.
The Advantage of
Balak.
Satan is clever. In his effort to dispossess Israel of Gilead, he began his attack through a nation that Israel was forbidden to war against (Deuteronomy 2:9). Frequently, Satan attacks this way. It is like the Viet Cong soldiers in the Vietnam war who would grab a woman or child and hold the woman or child in front of them as a shield so our troops could not shoot at the Viet Cong soldiers without killing a woman or child. Satan attempts to shield many of his schemes with that which is good. Hence, if we attack ecumenical evangelism, we will look like we are attacking evangelism. Dissidents in the church know how to work this advantage to perfection. If we attack them, we will be accused of attacking some good cause under which they have hidden their attack. For example, they will oppose some proposed new local ministry under the guise that we must do more for missions. So, if you attack them, you are attacking missions. God’s people need to be alert to this devious method of Satan.
The Attitude of
Balak.
Balak’s attitude towards the Jews was fundamentally wrong. He wanted Israel to be cursed (Numbers 22:6, 17; 23:7, 11, 13). He wanted Israel dispossessed from the land God had given Israel. We have had many Balaks in our world over the years. They have cursed Israel and do not want Israel to have the land God gave them. This is a fatal attitude. No nation will prosper whose attitude towards Israel is like Balak’s attitude. World War II saw terrible destruction upon Hitler and Germany because of this attitude. Many nations over the past, in both ancient and present history, have experienced God’s judgment because of Balak’s attitude. Today, we witness Balak’s attitude towards Jews in our own country and in the United Nations, and among the Arabs. Such an attitude, if not checked, will ultimately end in judgment from God. Israel is God’s chosen people. God has given them the land of Palestine. Those who oppose Israel oppose God. This does not mean we should sanction the unsavory conduct of the Jews, nor does it mean we must sanction their rejection of Christ. What it means is that we must honor the Word of God regarding Israel, or we risk the anathema of God.
The Ally of Balak.
Balak and the Moabites had the Midianites as an ally. They were very close allies. This is seen in several ways. It is seen in the fact that when Balak became upset about the Israelites, he and other Moabite officials quickly counselled with the Midianites. “And Moab said unto the elders of Midian, Now shall this company lick up all that are round about us” (Numbers 22:4). It is also seen in the fact that when Balak sent to Balaam to try and obtain his prophetic services to curse Israel, Balak sent both “the elders of Moab and the elders of Midian” (Numbers 22:7) to visit Balaam. The ally arrangement between Moab and Midian was an especially bad arrangement for the Midianites. Because of their involvement in this animosity towards Israel, the Midianites later suffered a terrible slaughter from the Israelites at the command of God—a slaughter we will look at in more detail later in this chapter. The lesson is that the Midianites were allies with the wrong people. Take care, therefore, whom you chose as friends and close companions. A bad friend can be your ruin as it was with the Midianites.
The Appeal of Balak.
Balak’s scheme to dispossess Israel of Gilead was to first get the prophet Balaam to curse Israel for him (Numbers 22:6). Balaam, whose home was in Pethor (Numbers 22:5) by the Euphrates River in Mesopotamia, was a famous prophet in that day (we will see more about him shortly); and Balak felt confident that Balaam could help Moab get rid of the Israelites. So he sent a delegation to Balaam to request his services. The delegation was made up of elders from both Moab and their ally Midian (Numbers 22:7).
Balak’s Appeal to Balaam
Is a Good Picture of How Temptation Works.
Therefore, to examine this appeal, we will view it from the standpoint of temptation. We will note eight similarities between the appeal by Balak and the temptations of sin.
First, the Dignity
of the Appeal.
Balak sent honorable messengers to Balaam to try and convince him to come and curse Israel. He sent the “elders” of Moab and Midian (Numbers 22:7); and when that failed, “Balak sent yet again princes, more, and more honorable than they” (Numbers 22:15). Temptation also works this way. It likes to solicit from an impressive position in society. Advertisers illustrate this practice; for they use the famous and those in high positions of the land to advertise their product because it gets people to buy the product quicker than if some lowly, unknown person advertised it. So evil uses professors with a string of degrees behind their names to advocate evolution, churches are used to approve of homosexualism, governments are used to approve of gambling and abortion, and fundamental preachers are used to promoting divorce. All of this makes temptation effective.
Second, the Flattery
of the Appeal.
Balak flattered Balaam in trying to obtain his services. He said, “I wot [know] that he whom thou blessest is blessed, and he whom thou cursest is cursed” (Numbers 22:6). The statement told Balaam that he was very esteemed by Balak. The statement was a very high compliment, and it would cause him to give Balak’s envoy a more welcomed reception. Evil often uses flattery when it wants to seduce you. The writer of Proverbs notes this, especially about the harlot. “With her much fair speech she caused him to yield, with the flattering of her lips she forced him” (Proverbs 7:21). Since “a flattering mouth worketh ruin” (Proverbs 26:28), we should be very cautious when people flatter us and put no stock in their words.
Third, the Rewards
of the Appeal.
Balak offered some impressive rewards. He sent his envoy with “rewards of divination [fees for prophesying] in their hand” (Numbers 22:7) and promised to “promote thee unto very great honor” (Numbers 22:17). Temptation likes to work this way, for it often offers rewards of possessions and positions, and it causes many to yield to the temptation of sin. An increased salary and higher position on the job have caused many to decrease their attendance at church. Many are the sports heroes who have ditched worship on Sundays for games and money. But the rewards of sin are not lasting and only defile and destroy.
Fourth, the Persistency
of the Appeal.
Balak was very persistent in appealing to Balaam. The persistency of the appeal is seen in several ways. It is seen first of all in the repeating of the invitation. Balaam did not at first accept the invitation from Balak. But Balak did not give up. Instead, “Balak sent yet again princes, more and more honorable” (Numbers 22:15) to Balaam to try to get him to accept the invitation to curse Israel. The persistency of the appeal is also seen in the changing of the views Balak gave Balaam of Israel after Balaam had accepted Balak’s invitation to come to Balak. When Balaam came to Balak, he was taken to Kirjath-huzoth (Numbers 22:39) to view Israel. When this did not cause Balaam to curse Israel, then Balak took him to the top of Pisgah (Numbers 23:14). When this did not work either, Balak then took Balaam to the top of Peor (Numbers 23:28) to view Israel from still another place. To defeat temptation, you will be required to say, “No, repeatedly!” If you are going to walk victoriously against sin, you will have to be as persistent as sin. Dedication wins the victory, but lack of dedication will soon lead to defilement.
Fifth, the Rebuke
of the Appeal.
“And Balak said unto Balaam, What hast thou done unto me? I took thee to curse mine enemies, and, behold, thou hast blessed them altogether” (Numbers 23:11, cp. Numbers 22:37 and 24:10). When Balaam did not perform in the way Balak wanted him to perform, Balak severely rebuked Balaam. No one likes to be rebuked or criticized. Temptation knows that fact and uses it at times to try and coerce the tempted into yielding. If compliments do not seduce, then criticism is tried. Balak tried several times through sharp criticism to cause Balaam to yield to Balak’s wishes. Many folks have capitulated to temptation when the barbs of rebuke and criticism have been jabbed at the tempted.
Sixth, the Compromise
of the Appeal.
“And Balak said unto Balaam, Neither curse them at all nor bless them at all” (Numbers 23:25). When Balaam kept blessing Israel instead of cursing them, Balak resorted to compromise. If Balaam will not curse Israel, then Balak asks that he not bless Israel, either. It is the practice of sin that says if you will not criticize godliness, don’t praise it, either. Of course, if we cease to praise goodness, we will eventually end up criticizing it. But temptation does not tell you that fact.
Seventh, the Ostracizing
of the Appeal.
When Balaam still refused to do as Balak said, Balak then said to Balaam, “Therefore now flee thou to thy place” (Numbers 24:11). Rejection is often an effective tool of temptation. Many folks have given up the fight against evil in a church when threatened with ex-communication. Some have yielded to sin when loss of friendship is threatened. Others have given up the fight against evil when they have been threatened with being kicked out of their home.
Eighth, the Mixing
of the Appeal.
Balak tried to associate God with his evil in his attempt to get Balaam to curse Israel. This is especially seen in Balak’s statement, “I thought to promote thee unto great honor; but, lo, the Lord hath kept thee back from honor” (Numbers 24:11). Because Balaam would not curse Israel, Balak claimed that God would now not honor Balaam. What a wicked mixing of God with evil this was! But this is the habitual practice of sin and temptation. It craftily mixes evil with religion to make evil look acceptable. The German Nazis, as an example, had “God with us” inscribed on their belt buckles in an attempt to mix God with the vileness of the Nazi creed to make it look acceptable. In our churches, mixing is a common method used to seduce churches into corruption. Ecumenical evangelism would mix apostasy with fundamentalism which, of course, will only corrupt fundamentalism. Large and impressive movements rise up periodically under the guise of spiritual renewal, which in truth, are only movements to mix truth with error, to mix bad doctrine with good doctrine. Many are deceived by this crafty and destructive mixing practice.
2. Balaam
Balaam, the prophet that Balak hired to curse Israel, has a good bit of interesting and instructive material written about him in Scripture. Three chapters of Scripture are written about Balaam in the book of Numbers, and he is spoken of three times in the New Testament in a significant way besides being mentioned in some other places in the Old Testament. Balaam could be an extended study by himself, but our look at him will, of necessity, be brief. We look at him because of his involvement in the need Moses had for protecting Gilead from the enemy. In our study of Balaam, we will look at his desire, donkey, declarations, doctrine, and death.
The Desire of Balaam.
Balaam had two strong desires. They had to do with gain and the grave, and they were very opposed to each other.
First, the Desire for Gain.
When Balak invited Balaam to come to Moab to curse the Israelites, the Numbers’ account hints that Balaam did some squirming. He tried to make it appear that he was not interested in money (Numbers 22:18; 24:12, 13), but actually, he was very interested in money. We are plainly informed in 2 Peter 2:15 of that desire. Peter said Balaam “loved the wages of unrighteousness.” Balaam wanted to appear to have high standards, but when you flashed money in front of him, he was moved inside. Many are like that in every age. They have a price, but they do not have principles. They talk about principles, but when the price is right, they give priority to price, not principles.
Second, the Desire for a Respectable Grave.
In his first prophecy before
Balak, Balaam said, “Let me die the death of the righteous, and let my last end
be like his!” (Numbers 23:10). These are
noble words indeed. But Balaam had a problem here—though he wanted to die like
the righteous, he did not want to live like the righteous. Dying like the
righteous, however, is inseparably related to living like the righteous. “A
man’s death is in keeping with a man’s life. You cannot have a tropical sunset
in an arctic zone” (D. Davies). You cannot
live a life of vice and expect to die the death of the virtuous.
To die in honor, you must live honorably.
Balaam’s opposing desires are seen in many folks who come to church. They want to appear pious and gain the blessings of piety, but they do not want to subdue the passions of the flesh. They want to get the best of both worlds; they want to play both sides of the street. But it is an impossible act, for “no man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other” (Matthew 6:24).
The Donkey of Balaam.
Probably
the most famous incident in Balaam’s life had to do with his very unusual
donkey ride. It occurred after the second invitation from Balak. Balaam had
turned down the first invitation from Balak; but when a second envoy was sent
to him, and they were higher ranked men (Numbers
22:15), Balaam said he would pray about the matter again (Numbers 22:19). His wanting to pray about the
matter gave Balaam’s heart away. God had already told him in no uncertain terms
that what Balak wanted Balaam to do was evil (Numbers
22:12). You do not have to pray again about something that is evil. But the appeal of earthly honor and monetary gain was too
much for Balaam to refuse, and so he again went to the
Lord—obviously hoping the Lord would change his mind.
God answered Balaam’s prayer by
giving Balaam permission to go. This answer did not sanction evil but was
another case where God, in judgment, gave a person what they wanted.
Then came the incident with the donkey. Shortly after Balaam began his trip, he
met up with “the angel of the Lord”
(Numbers 22:22) with a sword in his hand;
for “God’s anger was kindled because he went” (Ibid.). The donkey saw the angel
and the sword, but Balaam did not. The donkey refused to continue on the path,
which caused Balaam to do some smiting of the donkey. The donkey then talked to
Balaam. Eventually, Balaam got his eyes open to what the donkey was seeing.
Peter said, “The dumb ass speaking with man’s voice forbad the madness of the
prophet” (2 Peter 2:16). The donkey had more
sense and discernment than did Balaam. But
when a man is blinded by a passion for the things of the world, he will lose
much discernment and act worse than animals. Jeremiah said that
the people of his day were this way. “Yea, the stork in the heaven knoweth her
appointed times; and the turtle [dove] and the crane and the swallow observe
the time of their coming; but my people know not the judgment of the Lord” (Jeremiah
8:7).
After getting his eyes opened, Balaam acknowledged his sin (Numbers 22:34). But notice the remark Balaam made after his acknowledgment of sin, which revealed that his acknowledgment of sin was not a sincere repentance of his sin—“If it displeases thee, I will get me back again” (Ibid.). Of course, it displeased the Lord—that was the reason for the angel of the Lord and the sword! Balaam’s question was so stupid. But that comes when the heart is set on doing evil. In judgment upon Balaam, God let Balaam go on to Balak. This led to Balaam’s ruin. God judges many folks in this way. Beware that you do not get so persistent in your disobedience that God lets you have your way, for it will not be long before you will loathe your way, and it will ruin you.
The Declarations of
Balaam.
Scripture
records four separate prophetic declarations that Balaam gave to Balak. One
declaration was given at Kirjath-huzoth, one from the top of Pisgah, and two
from the top of Peor. These declarations are filled with great and wonderful
truths which could be a great study in themselves. They spoke of such things as
Israel’s protection, Israel’s great future, and Israel’s coming Messiah. “How
shall I curse, whom God hath not cursed? or how shall I defy, whom the Lord hath not defied? (Numbers 23:8); “He hath not beheld iniquity in
Jacob, neither hath he seen perverseness in Israel: the Lord his God is with him” (Numbers
23:21); “Blessed is he that blesseth thee, and cursed is he that curseth
thee” (Numbers 24:9); and “There shall come
a Star out of Jacob, and a Scepter shall rise out of Israel … Out of Jacob
shall come he that shall have dominion” (Numbers
24:17, 19) are a few of the great statements in Balaam’s declarations.
Yes, Balaam had quite a message. But he is a great warning for us; for while he sounded so wonderful at times, yet his message was not genuine in his heart. He just mouthed words. We see the truth of this insincerity next as we look at his doctrine.
The Doctrine of
Balaam.
What
did Balaam really believe? His real creed was corruption. His high-sounding
declarations were not his creed at all. After the great prophetic declarations,
Balaam gave some advice to Balak on the side. It was terrible advice. It was
immoral advice. It was the doctrine of Balaam. “The
doctrine of Balaam … [which he] taught Balak [was] to cast a stumblingblock
before the children of Israel, to eat things sacrificed unto idols, and to
commit fornication” (Revelation 2:14).
Moses’ comment about this doctrine and its great peril was as follows: “These
[women] caused the children of Israel, through the counsel of Balaam, to commit
trespass against the Lord” (Numbers 31:16). Balaam’s
doctrine was the doctrine of the lust of the flesh. It was to be the rule of
one’s life. The stomach and sex were the two appetites of the flesh especially cited in the Revelation text that
Balaam stressed.
We have many today, even in church circles, who embrace the doctrine of Balaam. In apostate circles, this doctrine of the flesh advocates acceptance of such perverted fleshly appetites as homosexuality. In fundamental circles, this doctrine advocates acceptance of divorce, which is nothing but giving way to the lust of the flesh. And all it does is destroy. Like Balaam, many pulpits of our fundamental churches give forth some wonderful declarations. But when they start counseling, divorce is accepted, and unsavory marriages are encouraged.
The Death of Balaam.
Later we will see Israel going to battle against the Midianites to help protect Gilead. When they did, “Balaam also the son of Beor they slew with the sword” (Numbers 31:8). Though Balaam wanted to die the death of the righteous, he died the death of the reprobate. He died in ignominy. There was nothing honorable about his death. He kept company with the wicked and received wages and honor from them. When judgment came upon the wicked, he was included in it. What a shameful life was the life of Balaam. His life has been held up for some three millenniums ever since as an example of how not to live. In our day, there is a multitude of people just like him. They are the darlings of the world, famous and talented, and the world has paid them big money to perform. But when it is all over, they will be an illustration of shame, not nobility.
3. Beauties
“And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab” (Numbers 25:1). The attempt to dispossess Israel of Gilead takes a different approach now. Balak could not get Israel cursed by Balaam’s prophetic utterances, but he did get Israel corrupted by following Balaam’s advice (Numbers 31:16). It was an indirect method of cursing Israel. To examine this scheme, we will note the seduction by women, the sacrificing to idols, the sentencing for sin, the scorning by sinners, and the spearing of evil.
The Seduction by Women.
After
his prophetic utterances in which he failed to curse Israel, Balaam, who had
his eye on those rewards of Balak, instructed Balak on how to corrupt Israel,
as we noted above. He “taught Balak to cast a
stumblingblock before the children of Israel, to eat things sacrificed unto
idols, and to commit fornication” (Revelation
2:14). The plan to corrupt Israel was to have Moabite girls
seduce the Israelite men into immoral conduct (and to idolatry which we will
note next). Unfortunately, the plan worked very well. Many Israelite men fell
for the trap and “began to commit whoredom with the daughters of Moab” (Numbers 25:1).
This failure of Israel certainly gives a strong warning to God’s people about the peril of courting the unsaved. The devil will always see to it that there are plenty of attractive men and women available for God’s people if they want them. Christian young people will seldom be without the temptation to go with an unsaved person. But once a Christian starts going with an unsaved, he is walking on very thin ice morally. It has been the ruin of multitudes. Going with the unsaved is to date with defilement, court with corruption, romance with ruin, and flirt with foulness.
The Sacrificing to Idols.
“They called the people unto the sacrifices of their gods, and the people did eat and bowed down to their gods. And Israel joined himself unto Baal-Peor” (Numbers 25:2, 3). As Balaam had taught Balak to counsel his people, the Moabite women not only got the Israelites to commit “whoredom” with them, but they also got the Israelites to worship with them. Bad women lead to bad worship. King Solomon is a notorious example of one being led away from God this way. Solomon had many women who were idol worshippers, and they “turned away his heart after other gods” (1 Kings 11:4). But though the illustrations and commands are plain and frequent in Scripture, many of God’s people still ignore the warnings, and go after the unsaved. The results are tragic, both morally and spiritually.
The Sentencing for Sin.
“The anger of the Lord was kindled against Israel” (Numbers 25:3). The anathema of God was upon Israel for their unholy morals and unholy worship. Therefore, “the Lord said unto Moses, Take all the heads of the people, and hang them up before the Lord against the sun, that the fierce anger of the Lord may be turned away from Israel” (Numbers 25:4). We can just hear the compromisers gasp at the severity of the sentence. But holiness will not gasp. It knows how destructive sin is, that hell is the destiny for multitudes because of this sort of evil, and that firm action must be taken to stop it. Moses did not argue with God, for Moses knew God well, and he also knew the work of sin well. Therefore, “Moses said unto the judges of Israel, Slay ye every one his men that were joined unto Baal-Peor” (Numbers 25:5). The sentence on the sin was severe, but the sin was very serious and deserved it. Literally slaying people is not always necessary in order to combat these evils earnestly, but earnestness is always necessary if we are going to combat them successfully.
The Scorning by Sinners.
“And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, who were weeping before the door of the tabernacle of the congregation” (Numbers 25:6). We never cease to be amazed at the shamelessness of sinners. When many of the Israelites came to the Tabernacle to mourn over the corruption which had come in Israel, one of the offending Israelites brashly brings his unholy woman with him to the area. You would think that sinners would keep their shameful conduct behind closed doors. But that is not the nature of gross evil. This couple in our text and many in our day are like the Israelites in Jeremiah’s day of whom Jeremiah said, “Were they ashamed when they had committed abominations? nay, they were not at all ashamed, neither could they blush” (Jeremiah 8:12). Sinners often seem to take pride in how far they can go in strutting their shameful living. Unholy couples often come to church services together in defiance of opposition to their dirty living. In society, we witness more and more “gay” parades in which homosexuals, in utter shamelessness, strut their perverted morals. How terribly sin debases the sinner.
The Spearing of Evil.
“When
Phinehas, the son of Eleazar, the son of Aaron, the priest, saw it, he rose up
from among the congregation, and took a javelin in his hand; And he went after
the man of Israel into the tent, and thrust both of them through, the man of
Israel, and the woman through her belly. So the plague was stayed from the
children of Israel” (Numbers 25:7, 8).
Phinehas was the hero in stopping evil. His actions were really pronounced, but
they were needed. The value of this action by Phinehas, though criticized by
the carnal crowd, was that it stopped the plague that had come upon the
Israelites for their sin. Twenty-four thousand Israelites had already died in
the plague (Numbers 25:9). While people who would go easy on sin stand in horror of
Phinehas’ actions, they need to be reminded that it stopped the plague that was
killing thousands.
We need a lot of spearing in our
land today. We are not talking about literal spears but about spears of laws,
punishment of criminals, and discipline in the home and church. If we did some
sanctified spearing of such things as homosexualism, we could stop the plague
of AIDS. But the powers that be are not about to take any action against
homosexualism. Hence, AIDS continues to kill multitudes. If we speared
abortion, criminals, juvenile delinquents, the immoral, and other evils through
laws, better court decisions, etc., we would stop a lot of evil and stop the
plagues that curse our society. Those who
oppose strong action against sin simply refuse to recognize that either we
spear sin or sin spears others. Either we kill the murderer, or he will kill
others.
Phinehas was rewarded by God for his strong stand against sin by being given an “everlasting priesthood” (Numbers 25:13). The world may criticize Phinehas, but God will compliment him. The world may abhor, but God will applaud. The world may rebuke, but God will reward. Let our actions be the kind that pleases God and the kind that God will honor.
4. Battle
“And the Lord spake unto Moses, saying, Vex the Midianites, and smite them; for they vex you with their wiles, wherewith they have beguiled you” (Numbers 25:16–18). This is the battle to protect Gilead for Israel, and it is the last battle that Moses will oversee, for Scripture says, “Avenge the children of Israel of the Midianites: afterward shalt thou be gathered unto thy people” (Numbers 31:2). To examine this battle, we will note the people to battle, the problem in battle, and the prey from the battle.
The People to Battle.
It is
instructive to note that God said to fight the Midianites, not the Moabites,
though the Moabites were the main cause of the problem that necessitated the
battle. But God had earlier ordered Israel not to fight with Moab and that
order still held. The Midianites were so intermingled with the Moabites that,
at times, they seemed to be one people. Being so close to the Moabites caused
great trouble for Midian, however. It is a good lesson about the peril of bad
friends and associates, a lesson we noted earlier.
This is the first of several significant battles by Israel against the Midianites. The next great battle was during Gideon’s time, in which Gideon led Israel to a miraculous and mighty victory over the marauding and murderous Midianites. We will discover in our Christian lives that there are many Midianites we must occasionally fight. The Midianites represent a host of different evils. We must fight these evils not only in our personal lives but also in the church. Failure to fight these evils as God instructs us to fight them is a sure way to defilement and defeat.
The Problem in Battle.
“And they warred against the Midianites, as the Lord commanded Moses; and they slew all the males. And they slew the kings of Midian, beside the rest of them that were slain … Balaam also the son of Beor they slew with the sword. And the children of Israel took all the women of Midian captives” (Numbers 31:7–9). Israel did a good job, for the most part, in battling the Midianites, but they were not willing to do a complete job. They killed the evil leaders, and they also killed Balaam, who advocated the evil. But they went easy on the women. This upset Moses and justifiably so. He said to the soldiers, “Have ye saved all the women alive? Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord” (Numbers 31:15, 16). Moses was probably not the most popular person in camp when he railed against this saving of the Midianite women. The Israelite soldiers liked these women. They did not want to get rid of them in battle. But Moses ordered the soldiers to get rid of these women. He only let the soldiers save the virgins among the women (Numbers 31:18). None of the whores, as an example, who had seduced Israel, were permitted to live. It is always difficult for the flesh to give up everything. It cries out to spare some lust, some evil habit, or some pet sin. But victory cannot be complete if we allow some seeds of evil to remain.
The Prey from Battle.
When the battle was finished, Israel had gained much booty. God gave orders to Moses on how to divide it. The prey was divided significantly. We note this in the way it was divided among the people and among the priests.
First, the Distribution to the People.
“And divide the prey into two parts; between them that took the war upon them, who went out to battle, and between all the congregation” (Numbers 31:27). The soldiers did not get all the spoils. They must share with the rest of the congregation. This is not unjust. It is the same practice that David exhorted many years later. He said, “As his part is that goeth down to the battle, so shall his part be that tarrieth by the stuff: they shall part alike” (1 Samuel 30:24). The support crew gets recognition by God just as much as those that go out into the actual battle. Many cannot preach or go to the mission field, but they can provide the means whereby others can. And those who provide the support will be recognized by God as well as those who go to the battlefield.
Second, the Distribution to the Priests.
“And levy a tribute unto the Lord” (Numbers 31:28). Both the soldiers (Numbers 31:28, 29) and the congregation (Numbers 31:30) were told to give part of their gain to the work of the Lord (in this case, it would go to the priests who served the Tabernacle, see Numbers 31:29, 30). When God has blessed us, we have an obligation to give to Him. God does not bless us, so we can use it just for our own personal interests. He blesses us so we can promote the service of God. And giving to the Lord has a high priority. The priority of giving to the Lord is emphasized in that this giving to the Lord was mentioned right after the prey was divided. God’s part must be taken off the top. Some want to wait until all their expenses and bills are paid, and then if anything is left, give some of that to the Lord. But that is not God’s policy. We first give to Him; then, we get along on what is left.[1]
Balaam: An Example of The Compromising Church That Is Lenient,
Defiled, Corrupted & Married to the World
Pics by The Ansel Adams Gallery https://www.anseladams.com
[1] Butler, John G. 1996. Moses: The
Emancipator of Israel. Vol. Number Twelve. Bible Biography
Series. Clinton, IA: LBC Publications.
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