NUMBERS 24
Balaam, convinced at last that it was good in the sight of Jehovah to bless Israel, “went not, as at other times, to seek for enchantments, but he set his face toward the wilderness”. He “saw Israel dwelling in tents according to his tribes; and the Spirit of God came upon him”. He could now speak as a “man of opened eye”, seeing things for himself, though conscious that he was a falling man. It is evident that what Balaam saw did not affect him at all morally, and the thought of this should lead us to pray that we may not, even in the slightest degree, resemble him. To see divine things without being morally affected by them is most dreadful. May God preserve us from it!
“Israel dwelling in tents according to his tribes” (verse 2) would be in the divine order as set forth in the early chapters of this book. The antitype of this is seen in the order of the assembly according to 1 Corinthians. Let that epistle be carefully and prayerfully considered. It sets forth how the cross is to be known as the setting aside of man after the flesh, and the Spirit to be recognised as bringing in what is of God. Then the fellowship of God’s Son will be understood as that to which we are called in the faithfulness of God. And we shall learn that Christian fellowship is the fellowship of the blood and of the body of Christ, and that it is essential that we should be faithfully committed to it. Only thus can the Lord’s supper be eaten according to its divine order. Then it is clear that the saints are to be recognised as the body — the anointed vessel of divine pleasure here. And gifts are to be exercised in the spirit of love. We must not think that these things are not intended to be realised [p. 302] in a practical way. They have been largely set aside by the teachings of men, but they remain as the Lord’s commandment for “all that in every place call on the name of our Lord Jesus Christ”. In these things we can see something of the beautiful order which, according to the truth, marks the assembly of God in the wilderness.
“How goodly are thy tents, Jacob, and thy tabernacles, Israel!” (verse 5). The distinction between the “tents” and the “tabernacles” may be gathered, by analogy, from the fact that the “tabernacle” in Exodus 26 comprised the ten inner curtains of twined byssus, while the “tent” was made up of the eleven curtains of goats’ hair which formed an outer protective covering for the “tabernacle”. I conclude from this that the goodly tents of Jacob represent the saints as having come, through moral exercise in responsibility, to self-judgment and to the maintenance of unleavened purity, so that they are marked by a holy separation which corresponds with the tent of goats’ hair over the tabernacle. The truth of 1 Corinthians applies to us, as I understand, in “Jacob” character; that is, as viewed in responsibility here with exercises which are relative to the unholy conditions around us. That epistle, if taken up in genuine exercise, would produce a self-judged and separate people, amongst whom the Spirit could act without restraint, and where love would be followed. All this would provide protection for what is of God, so that it should not be contaminated by the evil influences here.
The “tabernacles” are connected with “Israel”, which sets forth the saints viewed as in princely dignity with God as the subjects of His purpose and calling. As firmly attached to Christ in the power of the anointing, and as sealed, and having the earnest of the Spirit in their hearts, the saints are viewed as in “Israel” character (see 2 Corinthians 1:21,22). Viewed in [p. 303] this light, the saints are competent to understand new covenant ministry, and the truth of reconciliation and new creation. Indeed, 2 Corinthians leads on to the thought of “a man in Christ” — a man spiritually great enough to be caught up to Paradise. I should connect the thought of “tabernacles” with this side of things. The saints become a shrine in the wilderness for all those precious things which are “for glory to God by us”. So that I think in a general way we see the saints as the tents of Jacob in 1 Corinthians, and as the tabernacles of Israel in 2 Corinthians. It is touching to see how Paul dignifies the saints in 2 Corinthians. He says, “Now he that establishes us with you” — not you with us, but “us with you” — giving them, as it were, the first place in relation to this great operation of God. “The riches of his glory upon vessels of mercy, which he had before prepared for glory” seems to present a “tabernacle” idea, for it conveys the thought of vessels which are suitable to enshrine the glory, either morally or actually. Peter on the holy mount wanted to make three tabernacles to retain the glory here! No doubt he understood later that himself and James and John, as representing the called company of the present time, were being prepared to be the tabernacles of the glory in a spiritual sense here, as well as actually in the kingdom.
The epistles of Peter and that to the Hebrews speak of the saints in a character which answers to the goodly tents of Jacob and the tabernacles of Israel. They are seen as preserved here by moral exercises in relation to God — “kept guarded by the power of God through faith for salvation ready to be revealed in the last time”. But they are also seen as having joy unspeakable and filled with glory, and as having present entrance into the blessedness of the kingdom as seen on the holy mount. In Hebrews the many sons are [p. 304] being brought to glory, and we read of “the true tabernacle which the Lord has pitched, and not man”. But it is all to be known as a spiritual reality, characterising the saints while they are still in wilderness conditions. “The vision of the Almighty” does not bring into view things that are spiritually unreal, but things which His work brings to pass in His people. It was a purely abstract view when Balaam saw it, for the true Israel of God had not then come into being; but it was a typical and prophetic view of what the work of God is now bringing to pass. We may be conscious that it is only made good in us in a very partial way, but it is well to see that it is on this line that God is working in us. What we see here is something more than God’s thoughts about His people; it presents His thoughts as realised in His people by His working in them.
“Like valleys are they spread forth, like gardens by the river side” (verse 6). This speaks of a lowly people, yet fertile for God. A garden is a cultivated spot, on which special care is expended with a view to peculiar satisfaction being afforded to the owner. It suggests variety, as we may see in the allusions in the Song of Songs (chapter 4:12 - 16). The precious fruits, the flowers, the chief spices, present in beautiful figure what the Spirit brings forth as His own fruit in the saints (Galatians 5:22,23).
“Like aloe-trees which Jehovah hath planted” (verse 6). I understand that the aloe referred to is a very rare and fragrant tree whose sweet scent develops by age; the older it is the more fragrant it becomes. It is so valued in the east as to be sometimes worth its weight in gold. It seems to suggest a fragrance in the saints which matures by experience. Who can doubt that those who have habitually to do with God will carry a peculiar fragrance? It is a choice product of divine grace which is specially to be looked [p. 305] for in saints who have had long experience of God in the wilderness.
“Like cedars beside the waters” (verse 6). It may be gathered that this refers to the public bearing of the saints, for we read of Christ prophetically. “His bearing as Lebanon, excellent as the cedars” (Song of Songs 5:16). The bearing of Christ was excellent under all circumstances. How He carried Himself in the temple as a boy of twelve! Everything was comely; He was there as a learner in presence of the teachers, “hearing them and asking them questions. And all who heard him were astonished at his understanding and answers” (Luke 2:46,47). Wherever we look at Him: as tempted in the wilderness; or in the synagogue at Nazareth; or when they would have made Him a king; or when Lazarus died; or when apprehended in the garden; or as before the high priest, or Pilate, or Herod; the excellent bearing of the cedar is always to be seen. As His saints move in the grace and power of the anointing it will be seen also in them: the thing true in Him will become true in them. It is humbling that we come so far short of this. No doubt the reason is that practically our roots fail to draw from “the waters”; we do not “walk by the Spirit” (Galatians 5:26). But normal Christianity is to live by the Spirit and walk by the Spirit. This would surely give us an excellent bearing.
“Water shall flow out of his buckets, and his seed shall be in great waters” (verse 7). This suggests that not only is there the general flow of the Spirit as typified in “the river” and “the waters”, but each saint has his own “bucket” full. The supply in the river is unstinted; it is, as we sing sometimes, a “perennial river”; but the “buckets” are the measure of what we have dipped out for ourselves. There is a somewhat similar thought in Matthew 25 there is [p. 306] a general store of oil which can be drawn upon, set forth in “those that sell”, but the prudent virgins take “oil in their vessels”; they secure a personal supply. We read in Zechariah 4 of “two olive-trees” as sources of supply of the Spirit, but there is also a lamp-stand with a bowl and seven lamps thereon, giving the thought of a vessel in which the supply becomes available for light. The vessel must be suitable, and nothing allowed to choke the golden tubes that supply it with oil. In the scripture before us the “buckets” represent what we have made our own by the Spirit so that it may become available as refreshment for others. I cannot practically furnish more than I have, but if my bucket is full there is something which can be ministered to refresh others. It is a pity if our “buckets” are not larger now than they were ten years ago! Young men and fathers should surely have larger “buckets” than babes! Then “his seed shall be in great waters” is the evangelical side — the testimony of grace going out to all. God will yet use Israel to spread the knowledge of Himself amongst the nations, and this is true of the assembly today. Whatever knowledge of God there is in the world comes through His people.
“And his king shall be higher than Agag, and his kingdom shall be exalted” (verse 7). The influence that rules amongst the saints is greater than the mightiest influence in the world. I suppose Agag would be the king of Amalek (see 1 Samuel 15), and Amalek is said to be “the first of the nations” in verse 20 of our chapter. Agag would represent what has the first place amongst men. But our King is higher than Agag, for He has gone up to the right hand of God. God has said of Him, “I will make him firstborn, the highest of the kings of the earth” (Psalm 89:27). The born King of Matthew 2, the [p. 307] anointed King of Psalm 2, the lowly King of Zechariah 9, the gracious and righteous King of Psalm 45, will yet be King of kings, and Lord of lords. “All kings shall bow down before him” (Psalm 72:11). He will have public eminence soon, but He has a wonderful rule even now in a spiritual way. There is a rule set up in heaven in the Lord Jesus Christ, and though it is in mystery — that is, only known to those initiated into it — it is exercising sway over the thousands of them that love God and keep His commandments. It is an immense comfort to think of the greatness of Christ, and the power of the influence which emanates from Him. How would the thousands of young saints be kept today, in face of all the blighting and infidel influences that are brought to bear upon them, if there were not a far greater influence being exerted from heaven? The saints are to be the evidence that the influence of Christ is greater for them than all the influences of the world put together. Every moral trait that is really beautiful-love, joy, peace, long-suffering, kindness, goodness, fidelity, meekness, self-control-is developed under the influence of Christ. Sweet and exalted influences are emanating from heaven. The Lord came in as a lowly Babe, and was here as One “meek and lowly in heart”, but what was in view was His taking up a place in heaven, and influencing men from thence. His first word of ministry in Matthew’s gospel was, “Repent, for the kingdom of the heavens has drawn nigh”. It was as though He said, I am passing through on the way to heaven; I am going to rule from there; now repent of all that which is the result of being ruled from below, that you may come under a rule which is from above.
“His kingdom shall be exalted” speaks of the power in which the saints are set up here, and the next three verses enlarge upon this. They are seen as having the [p. 308] strength of a buffalo, getting the victory over all their enemies, and, finally, laying down like a lion in unchallenged supremacy. It is very much like “in all these things we more than conquer through him that has loved us” (Romans 8:37). “But the God of peace shall bruise Satan under your feet shortly” (Romans 16:20). “But thanks to God, who gives us the victory by our Lord Jesus Christ” (1 Corinthians 15:57). And not only are the people of God blessed, but “Blessed is he that blesseth thee, and cursed is he that curseth thee” (verse 9).
The fourth parable refers to “the end of days” (verse 14); it looks on to the great issue of God’s ways, when a Star will come out of Jacob, and a Sceptre shall rise out of Israel (verse 17). It refers to the coming of the Lord, but in a peculiar way; that is, as manifesting Him in a character which He has previously acquired in the hearts of His saints. He is not seen here exactly as coming out of heaven, but as coming “out of Jacob”; the Sceptre is to rise “out of Israel”. This fourth parable is a continuation of the other three, and directly connected with the same subject. It is the same “Jacob” and “Israel” as we have seen in the previous parables, but seen now as those out of whom Christ comes to reign. It conveys the thought that all that He is as the Star and the Sceptre — all that He will be as manifested at His coming — is already cherished in the hearts of His saints, so that it can be regarded as coming out from thence to set aside everything that is hostile to God. It is a beautiful thought in relation to the coming kingdom of our Lord Jesus Christ.
The “Star” is a symbol which evidently has place in the night period. It speaks of One who is to be in ascendancy, but who is only recognised as such by holy watchers. “We have seen his star in the east, and have come to do him homage”, say the magi (Matthew 2:2). They had been observant of the heavens while others were sleeping, and had seen His star; they were prepared to be loyal and devoted subjects of His while He was as yet in lowly guise here. They represent a Gentile company who own His kingly rights before the Jews are willing to call Him blessed.
To us the “Star” is the “morning star” — the herald of the coming day. To the overcomer in Thyatira the Son of God promises to give authority over the nations, as He has received from His Father, and He adds, “I will give to him the morning star” (Revelation 2:28). And Peter says, “And we have the prophetic word made surer, to which ye do well taking heed (as to a lamp shining in an obscure place) until the day dawn and the morning star arise in your hearts” (2 Peter 1:19). The “Star” arises in the hearts of the saints, so the lit word of Jesus to the assemblies is, “I am the root and the offspring of David, the bright morning star”, and the immediate response is, “And the Spirit and the bride say, Come” (Revelation 22:16,17). Jesus as the bright morning star is in the hearts of His saints, so that all that He will be as in glorious ascendency when He comes is already here in the affections and testimony of those who love Him. His coming will bring into public view what has place already in His saints. It is in that sense, as I understand it, that the Star comes out of Jacob. We read, “When the Christ is manifested who is our life, then shall ye also be manifested with him in glory” (Colossians 3:4). He is already the life of His saints, but this will be manifested publicly when He appears.
The Star coming out of Jacob, and the Sceptre rising out of Israel, sets forth that it is Christ as He is known now in the hearts of His saints who is coming quickly [p. 310] to introduce the day and to reign. These four parables thus all bring out what is divinely wrought in the saints, and the fourth is the climax, for it teaches that God is now putting into the souls of His people by the Spirit what will mark the coming day. Indeed, it is written, “for all ye are sons of light and sons of day; we are not of night nor of darkness” (1 Thessalonians 5:5). Paul’s great delight as to his beloved Philippians was “that he who has begun in you a good work will complete it unto Jesus Christ’s day”, and he would have them to be “pure and without offence for Christ’s day, being complete as regards the fruit of righteousness, which is by Jesus Christ, to God’s glory and praise” (Philippians 1:6; Philippians 1:10,11). The divine thought is that every moral feature of “the day” is to be brought to completion in the saints now, so that “the day” will extend universally what has been already made good in the saints.
The “Star” is the Lord viewed as coming to be the crown of all that has been in the hopes of the saints by God’s work. It will bring into public display all that has been cherished by them. What Christ will be as the “Star” and the “Sceptre” is being formed in the saints now, so that it will come out in “that day” as something previously known. The Lord will make manifest the counsels of hearts (1 Corinthians 4:5). God has pleasure in working so that every moral feature of the day of the Lord and the day of Christ may characterise His people now, so that they may all be here in testimony before they are here in display. It will be God’s pleasure to call attention to it in that day as having had a place previously in His “Jacob” and “Israel” so that it can be said to come out from thence. It is in keeping with this that we read, “Jehovah shall send the sceptre of thy might out of Zion” (Psalm 110:2). The sceptre is owned first in Zion, and then its rule in might goes out far and wide from [p. 311] that centre. This is, in principle, what God is bringing to pass in the assembly today. It shows the extraordinary character of the present work of God in His saints. It was said of old, “The sceptre will not depart from Judah ... until Shiloh come” (Genesis 49:10). There will be a witness here of the royal rights of Christ until He comes to take them up personally; that witness is now maintained in the assembly. The day is coming when with a sceptre of iron Christ will dash in pieces all those who have set themselves, and plotted together against Him (Psalm 2). Then will follow that glorious reign of which it is written, “a sceptre of uprightness is the sceptre of thy kingdom. Thou hast loved righteousness and hated wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy companions” (Psalm 45:6,7). His companions are those who have moral qualities like His, acquired through divine working in the time of His reproach and rejection.
When Christ appears the things represented by Moab, Edom, Amalek and the Kenites will all come under judgment. Moab represents the pride of man (Isaiah 16; Jeremiah 48); Edom, the wisdom of man, rendering him independent of God (Jeremiah 49:7; Obadiah 8); Amalek the inveterate opposition of man to what is of God; for “the hand is on the throne of Jah” (Exodus 17:16); the Kenites — “Firm is thy dwelling place, and thy nest fixed in the rock” (verse 21) — seem to set forth the disposition of man to seek security and comfort here, like the earth-dwellers of the Revelation. Balaam, in his closing parable (for verses 23,24 are a kind of appendix) is made to say, “Alas! Who shall live when God doth this?” (verse 23). It reminds us of the word, “all the tribes of the land shall wail because of him” (Revelation 1:7). Everything that constitutes the life of man as under sin will be brought [p. 312] low. But by the work of God in His people the judgment of that day is anticipated, and the saints are brought to judge these things now. Indeed, it is only as Moab and Edom and Amalek and the Kenites are brought under judgment with us that we do live. God’s disciplinary ways help us to this end, and there seems to be a hint of this in the mention of Eber being afflicted (verse 24). This supplementary parable seems added to show that God not only acts in the judgment of what is contrary to Him in the world, but He acts in government and discipline with a view to the furtherance of His work in those whom He designs to bless. We see that a maritime power will afflict Asshur. Asshur had been at one time the rod of Jehovah’s anger to chastise His people, and in their turn they had been punished by Him. But I conclude that the affliction mentioned here will be used to bring about exercises in Asshur which will result in his being blessed and coming to light as the work of Jehovah’s hands (Isaiah 19:25), notwithstanding his former history. And the affliction of Eber intimates that those who are directly in the line of promise and blessing have to suffer under God’s disciplinary ways for their profit, and with a view to their partaking of His holiness. His work in His people is always accompanied by, and furthered by, His disciplinary ways with them. He may, and often does, use wicked men to discipline His people, but their end will be “for destruction”, while the saints will be manifested as divinely prepared for glory.