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英文原文
At this chapter begins the famous story of Balak and Balaam, their attempt to curse Israel, and the baffling of that attempt; God's people are long afterwards told to remember what Balak the king of Moab consulted, and what Balaam the son of Beor answered him, that they might know the righteousness of the Lord, Mic 6:5. In this chapter we have, I. Balak's fear of Israel, and the plot he had to get them cursed, Nu 22:1-4. II. The embassy he sent to Balaam, a conjurer, to fetch him for that purpose, and the disappointment he met with in the first embassy, Nu 22:5-14. III. Balaam's coming to him upon his second message, Nu 22:15-21. IV. The opposition Balaam met with by the way, Nu 22:22-35. V. The interview at length between Balak and Balaam, Nu 22:36-41, etc.
1-14
Balak Sends for Balaam (1452 BC)
巴勒召巴兰（主前1452年）
¹ 以色列人起行，在摩押平原、约旦河东，对着耶利哥安营。
² 西拨的儿子巴勒看见以色列人向亚摩利人所行的一切事。
³ 摩押人因以色列民甚多，就大大惧怕，内忧外患。
⁴ 摩押人对米甸的长老说："现在这群人要舔尽我们四围所有的，如同牛舔尽田间的草一般。"那时西拨的儿子巴勒作摩押王。
⁵ 他差遣使者往大河边的毗夺去，到比珥的儿子巴兰本乡的民中，要召他来，说："有一宗民从埃及出来，遮满了地面，与我对居。
⁶ 这民比我强盛，现在求你来为我咒诅他们，或者我能得胜，攻打他们，把他们赶出此地；因为我知道你为谁祝福，谁就得福；你咒诅谁，谁就受咒诅。"
⁷ 摩押的长老和米甸的长老手里拿着卦金到了巴兰那里，将巴勒的话都告诉了他。
⁸ 巴兰说："你们今夜在这里住宿，等我得知耶和华还要对我说什么。"摩押的使臣就在巴兰那里住下了。
⁹ 神临到巴兰那里，说："在你这里的人都是谁？"
¹⁰ 巴兰对神说："摩押王西拨的儿子巴勒打发人到我这里来，说：
¹¹ '有一宗民从埃及出来，遮满了地面，现在求你来咒诅他们，或者我能得胜，把他们赶走。'"
¹² 神对巴兰说："你不可同他们去，也不可咒诅这民，因为他们是蒙福的。"
¹³ 巴兰早晨起来，对巴勒的使臣说："你们回本地去吧，因为耶和华不容我和你们同去。"
¹⁴ 摩押的使臣起来，回巴勒那里去，说："巴兰不肯和我们同来。"
以色列人终于结束了在旷野的漂流——他们原是从其中上来的（民21:18）——如今在约旦河附近的摩押平原安营，在此直住到摩西死后、约书亚率领他们过约旦河。此处所记：
I. 摩押人因以色列临近而生的恐惧（民22:2-4）。他们若知道（很可能摩西让他们知道了）神所吩咐以色列不可与摩押人争竞、不可对他们动武的命令（申2:9），本不必惧怕受什么害。然而，他们即便听见这话，也疑心这不过是幌子，为要使他们放松警惕，好更易于征服他们。尽管亚伯拉罕与罗得之间有古老的情谊，摩押人却决意要毁掉以色列，所以他们就毫无根据地以为以色列决意要毁掉他们。如此，图谋恶事的人往往装出别人图谋恶害他们的样子；他们毫无根据的疑心，便成了他们无故恶意的借口。他们听见以色列胜了亚摩利人（民22:2），就以为邻舍的房子着火，自己家中也在危险之中。他们留意到他们人数众多（民22:3）：他们甚多；由此推断他们何等容易征服他们的国土，以及四围一切的人，若不速速采取有效措施阻止他们得胜军兵的推进："他们必舔尽我们，并我们四围所有的人，如同牛吞尽田间的草那样又快又不可抗拒"（民22:4），承认自己在如此可畏的敌人面前不堪一击。所以他们极其惧怕、自取烦恼；这样，恶人在没有可惧怕之处大大惧怕（诗53:5）。他们把这些恐惧告诉邻舍米甸的长老，好共同商议为共同安全采取什么措施；因为摩押国若倾覆，米甸的共和国也不能久存。摩押人若愿意，原可好好利用以色列的前来与他们胜了亚摩利人的机会。他们本有理由欢喜，并向神和以色列感恩，因为使他们脱离了亚摩利王西宏的威胁——西宏曾夺去他们部分国土，且有可能并吞其余。他们本有理由结交以色列的友谊，前来相助；但他们既已背弃了他们先祖罗得的信仰，陷入偶像崇拜，便恨恶亚伯拉罕之神的百姓，所以他们的计谋在公义的判语中被使之愚昧，被交在惊惶之中。
II. 摩押王所设的计谋，要使以色列民被咒诅——即要使那迄今为止为他们争战的神转而与他们为敌。他更信靠他的法术，过于信靠他的兵器，并有一种观念：只要他能请到某位先知，借其有力的咒语向他们降祸，又为自己和自己的军兵祝福，那么他虽在别方面软弱，也必能对付他们。这种观念是出于：1. 某种宗教的余绪；因为它承认在人间事务上有某种可见的主权能力在治理、决定万事，也承认我们有义务向这些能力恳求。2. 真宗教败坏之后的残骸；因为如果米甸人和摩押人没有可悲地从他们敬虔先祖亚伯拉罕、罗得的信仰与敬拜中堕落，他们就绝不会想象：对一个唯独持守真神敬拜的百姓（而他们自己已经从这敬拜中叛离），他们的咒诅竟能加害。
III. 他向比珥的儿子巴兰——一位著名的术士——所献的殷勤，要笼络他咒诅以色列。巴兰住在很远的地方，在亚伯拉罕出来的那地，就是拉班所住之地；虽然很可能近处就有不少自称占卜的，但成功的名声没有一人比得上巴兰，所以巴勒要雇用他所听闻最佳者，虽要从远处请来也在所不惜，他对此计谋如此热衷。为要笼络他，1. 他待他为友，向他如亲信一般倾诉自己因以色列营盘人数众多又近在咫尺而面临的危险：他们遮满了地面，且与我对居（民22:5）。2. 他实际上待他为神，因他将极大的权能归于他的话：你为谁祝福，谁就得福；你咒诅谁，谁就受咒诅（民22:6）。博学的帕特里克主教倾向于赞同许多犹太作者的看法，认为巴兰曾是一位大先知，因他的预言应验、他的祷告——无论是福是祸——都蒙应允，便被公认为与神大有关系的人；但他后来变得骄傲贪婪，神便离开了他；于是为支撑自己衰颓的声望，他便求助于鬼魔之术。他被称为先知（彼后2:16），因为他曾经是；或许他从一开始就是借法术建立声望的，正如行邪术的西门——他用邪术迷惑百姓到了一个地步，被称为神的大能者（徒8:10）。奉耶和华之名由神先知所宣告的咒诅确有奇妙的功效，如挪亚的咒诅（创9:25），以利沙的咒诅（王下2:24）。然而无故的咒诅必不临到（箴26:2），正如歌利亚咒诅大卫时指着自己的神咒诅他（撒上17:43），却毫无功效。让我们渴望得着神众仆人与百姓为我们祷告，并害怕他们反对我们；因为那位真正赐福、真正咒诅的主，是大看重他们的。然而巴勒不能单靠这些恭维话以为足以说动巴兰，主要的诱因还在后头（民22:7）：他们手里拿着卦金——即不义的工价——而他正是贪爱这工价的人（彼后2:15）。
IV. 神加在巴兰身上的限制，禁止他咒诅以色列。很可能巴兰既是个好奇追根究底的人，对以色列的来历与品性并不陌生，早已听说神确与他们同在，所以他本该立刻回复使者：他永不咒诅神所赐福的百姓；但他却留使者住宿，用一夜的时间考虑当如何行，并要从神得指示（民22:8）。当我们与试探开始谈判时，就处于被其胜过的极大危险之中。夜间神临到他——大概是在梦中——查问这些陌生人来有何事。他知道，却要从他口中得知。巴兰将他们的使命告诉了他（民22:9-11），神便吩咐他不可同他们去，也不可企图咒诅那蒙福的百姓（民22:12）。这样，神有时为保全他的百姓，乐意对恶人说话，如对亚比米勒（创20:3），对拉班（创31:24）。我们又读到有些作恶的人，却奉基督的名说预言，行了许多奇事。巴兰受命不仅不可到巴勒那里去，也不可企图咒诅这百姓——这本可从远处进行；理由也给了：*他们是蒙福的。*这是亚伯拉罕之福的一部分（创12:3）：咒诅你的，我必咒诅他；所以企图咒诅他们，不仅徒然无益，而且危险。以色列在旷野屡次惹动神，然而他不容他们的仇敌咒诅他们，因为他不按他们的罪孽报应他们。那罪被遮盖之人所得的福便临到他们（罗4:6,7）。
V. 使者没有带巴兰同回。1. 巴兰没有忠实地把神的回答转告使者（民22:13）。他只告诉他们：*耶和华不容我和你们同去。*他并没有像所当行的那样告诉他们：以色列是蒙福的百姓，万万不可咒诅；因为那样计谋便要落空，试探也不再重来了；但他实际上是请他们替他向巴勒致意，让他知道他赞成他的计谋，本极愿为他效劳，只可惜他身为先知，没有神的许可不可前去，而这许可他尚未得着，所以此刻只好告辞。请留意：那些对神的禁令轻描淡写——仿佛禁令不过是拒绝给予许可，仿佛违背神的律法不过是未经许可而行——的人，正是撒但试探的好目标。2. 使者也没有忠实地把巴兰的回答转告巴勒。他们对此事所作的全部汇报只是：巴兰不肯和我们同来（民22:14），暗示他只是要更多的礼遇和更高的出价；但他们不愿让巴勒知道神已表示不允准此企图。如此，大人物可悲地被周围谄媚之人所欺，这些人竭尽全力阻止他们看见自己的过错与愚妄。
英文原文
Balak Sends for Balaam (1452 BC)
¹ And the children of Israel set forward, and pitched in the plains of Moab on this side Jordan by Jericho.
² And Balak the son of Zippor saw all that Israel had done to the Amorites.
³ And Moab was sore afraid of the people, because they were many: and Moab was distressed because of the children of Israel.
⁴ And Moab said unto the elders of Midian, Now shall this company lick up all that are round about us, as the ox licketh up the grass of the field. And Balak the son of Zippor was king of the Moabites at that time.
⁵ He sent messengers therefore unto Balaam the son of Beor to Pethor, which is by the river of the land of the children of his people, to call him, saying, Behold, there is a people come out from Egypt: behold, they cover the face of the earth, and they abide over against me:
⁶ Come now therefore, I pray thee, curse me this people; for they are too mighty for me: peradventure I shall prevail, that we may smite them, and that I may drive them out of the land: for I wot that he whom thou blessest is blessed, and he whom thou cursest is cursed.
⁷ And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spake unto him the words of Balak.
⁸ And he said unto them, Lodge here this night, and I will bring you word again, as the LORD shall speak unto me: and the princes of Moab abode with Balaam.
⁹ And God came unto Balaam, and said, What men are these with thee?
¹⁰ And Balaam said unto God, Balak the son of Zippor, king of Moab, hath sent unto me, saying,
¹¹ Behold, there is a people come out of Egypt, which covereth the face of the earth: come now, curse me them; peradventure I shall be able to overcome them, and drive them out.
¹² And God said unto Balaam, Thou shalt not go with them; thou shalt not curse the people: for they are blessed.
¹³ And Balaam rose up in the morning, and said unto the princes of Balak, Get you into your land: for the LORD refuseth to give me leave to go with you.
¹⁴ And the princes of Moab rose up, and they went unto Balak, and said, Balaam refuseth to come with us.
The children of Israel have at length finished their wanderings in the wilderness, out of which they went up (Nu 21:18), and are now encamped in the plains of Moab near Jordan, where they continued till they passed through Jordan under Joshua, after the death of Moses. Now we have here,
I. The fright which the Moabites were in upon the approach of Israel, Nu 22:2-4. They needed not to fear any harm from them if they knew (and it is probable that Moses let them know) the orders God had given to Israel not to contend with the Moabites, nor to use any hostility against them, De 2:9. But, if they had any notice of this, they were jealous that it was but a sham, to make them secure, that they might be the more easily conquered. Notwithstanding the old friendship between Abraham and Lot, the Moabites resolved to ruin Israel if they could, and therefore they will take it for granted, without any ground for the suspicion, that Israel resolves to ruin them. Thus it is common for those that design mischief to pretend that mischief is designed against them; and their groundless jealousies must be the colour of their causeless malice. They hear of their triumphs over the Amorites (Nu 22:2), and think that their own house is in danger when their neighbour's is on fire. They observe their multitudes (Nu 22:3): They were many; and hence infer how easily they would conquer their country, and all about them if some speedy and effectual course were not taken to stop the progress of their victorious arms: "They shall lick up or devour us, and all that are round about us, as speedily and irresistibly as the ox eats up the grass" (Nu 22:4), owning themselves to be an unequal match for so formidable an enemy. Therefore they were sorely afraid and distressed themselves; thus were the wicked in great fear where no fear was, Ps 53:5. These fears they communicated to their neighbours, the elders of Midian, that some measures might be concerted between them for their common safety; for, if the kingdom of Moab fall, the republic of Midian cannot stand long. The Moabites, if they had pleased, might have made a good use of the advances of Israel, and their successes against the Amorites. They had reason to rejoice, and give God and Israel thanks for freeing them from the threatening power of Sihon king of the Amorites, who had taken from them part of their country, and was likely to overrun the rest. They had reason likewise to court Israel's friendship, and to come in to their assistance; but having forsaken the religion of their father Lot, and being sunk into idolatry, they hated the people of the God of Abraham, and were justly infatuated in their counsels and given up to distress.
II. The project which the king of Moab formed to get the people of Israel cursed, that is, to set God against them, who, he perceived, hitherto fought for them. He trusted more to his arts than to his arms, and had a notion that if he could but get some prophet or other, with his powerful charms, to imprecate evil upon them, and to pronounce a blessing upon himself and his forces, then, though otherwise too weak, he should be able to deal with them. This notion arose, 1. Out of the remains of some religion; for it owns a dependence upon some visible sovereign powers that rule in the affairs of the children of men and determine them, and an obligation upon us to make application to these powers. 2. Out of the ruins of the true religion; for if the Midianites and Moabites had not wretchedly degenerated from the faith and worship of their pious ancestors, Abraham and Lot, they could not have imagined it possible to do any mischief with their curses to a people who alone adhered to the service of the true God, from whose service they had themselves revolted.
III. The court which he made to Balaam the son of Beor, a famous conjurer, to engage him to curse Israel. The Balaam lived a great way off, in that country whence Abraham came, and where Laban lived; but, though it was probable that there were many nearer home that were pretenders to divination, yet none had so great a reputation for success as Balaam, and Balak will employ the best he can hear of, though he send a great way for him, so much is his heart upon this project. And to gain him, 1. He makes him his friend, complaining to him, as his confidant, of the danger he was in from the numbers and neighbourhood of the camp of Israel: They cover the face of the earth, and they abide over against me, Nu 22:5. 2. In effect he makes him his god, by the great power he attributes to his word: He whom thou blessest is blessed, and he whom thou cursest is cursed, Nu 22:6. The learned bishop Patrick inclines to think, with many of the Jewish writers, that Balaam had been a great prophet, who, for the accomplishment of his predictions and the answers of his prayers, both for good and evil, had been looked upon justly as a man of great interest with God; but that, growing proud and covetous, God departed from him, and then, to support his sinking credit, he betook himself to diabolical arts. He is called a prophet (2Pe 2:16,) because he had been one, or perhaps he had raised his reputation from the first by his magical charms, as Simon Magus, who bewitched the people so far that he was called the great power of God, Ac 8:10. Curses pronounced by God's prophets in the name of the Lord have wonderful effects, as Noah's (Ge 9:25), and Elisha's, 2Ki 2:24. But the curse causeless shall not come (Pr 26:2), no more than Goliath's, when he cursed David by his gods, 1Sa 17:43. Let us desire to have the prayers of God's ministers and people for us, and dread having them against us; for they are greatly regarded by him who blesseth indeed and curseth indeed. But Balak cannot rely upon these compliments as sufficient to prevail with Balaam, the main inducement is yet behind (Nu 22:7): they took the rewards of divination in their hand, the wages of unrighteousness, which he loved, 2Pe 2:15.
IV. The restraint God lays upon Balaam, forbidding him to curse Israel. It is very probable that Balaam, being a curious inquisitive man, was no stranger to Israel's case and character, but had heard that God was with them of a truth, so that he ought to have given the messengers their answer immediately, that he would never curse a people whom God had blessed; but he lodges the messengers, and takes a night's time to consider what he shall do, and to receive instructions from God, Nu 22:8. When we enter into a parley with temptations we are in great danger of being overcome by them. In the night God comes to him, probably in a dream, and enquires what business those strangers had with him. He knows it, but he will know it from him. Balaam gives him an account of their errand (Nu 22:9-11), and God thereupon charges him not to go with them, or attempt to curse that blessed people, Nu 22:12. Thus God sometimes, for the preservation of his people, was pleased to speak to bad men, as to Abimelech (Ge 20:3), and to Laban, Ge 31:24. And we read of some that were workers of iniquity, and yet in Christ's name prophesied, and did many wondrous works. Balaam is charged not only not to go to Balak, but not to offer to curse this people, which he might have attempted at a distance; and the reason is given: They are blessed. This was part of the blessing of Abraham (Ge 12:3), I will curse him that curseth thee; so that an attempt to curse them would be not only fruitless, but perilous. Israel had often provoked God in the wilderness, yet he will not suffer their enemies to curse them, for he rewards them not according to their iniquities. The blessedness of those whose sin is covered comes upon them, Ro 4:6,7.
V. The return of the messengers without Balaam. 1. Balaam is not faithful in returning God's answer to the messengers, Nu 22:13. He only tells them, the Lord refuseth to give me leave to go with you. He did not tell them, as he ought to have done, that Israel was a blessed people, and must by no means be cursed; for then the design would have been crushed, and the temptation would not have been renewed: but he, in effect, desired them to give his humble service to Balak, and let him know that he applauded his project, and would have been very glad to gratify him, but that truly he had the character of a prophet, and must not go without leave from God, which he had not yet obtained, and therefore for the present he must be excused. Note, Those are a fair mark for Satan's temptation that speak diminishingly of divine prohibitions, as if they amounted to no more than the denial of a permission, and as if to go against God's law were only to go without his leave. 2. The messengers are not faithful in returning Balaam's answer to Balak. All the account they give of it is, Balaam refuseth to come with us (Nu 22:14), intimating that he only wanted more courtship and higher proffers; but they are not willing Balak should know that God had signified his disallowance of the attempt. Thus are great men wretchedly abused by the flatteries of those about them, who do all they can to prevent their seeing their own faults and follies.
15-21
Balak's Second Message to Balaam (1452 BC)
巴勒第二次差人见巴兰（主前 1452 年）
¹⁵ 巴勒又差遣使臣，比先前的更多、更尊贵。 ¹⁶ 他们到了巴兰那里，对他说："西拨的儿子巴勒这样说：'求你不要让任何事阻挡你不到我这里来； ¹⁷ 因为我必使你得极大的尊荣；你向我要什么，我都给你；只求你来为我咒诅这民。'" ¹⁸ 巴兰回答巴勒的臣仆说："巴勒就是将他满屋的金银给我，我行事也不得越过耶和华我神的命令，或小或大。 ¹⁹ 如今我求你们今夜也在这里住宿，等我知道耶和华还要对我说什么。" ²⁰ 夜间神临到巴兰那里，说："这些人若来呼召你，你就起来同他们去；然而你所行的，只要照我对你所说的话去行。" ²¹ 巴兰早晨起来，备上驴，和摩押的使臣一同去了。
此处记载的是第二次差遣使者去见巴兰，要带他来咒诅以色列。倘若我们追求善工之时，也能像巴勒追求这恶谋一样，不顾挫折而殷勤不懈，那该多好。教会的仇敌在攻击教会的事上不知疲倦、不肯歇息；然而那坐在天上的必嗤笑他们。当注意，
I. 巴勒摆在巴兰面前的试探。他图谋使这次攻击比前次更为猛烈。很可能他在使者手中送了双倍的金钱；但除此之外，如今又以尊荣试探他，不但为他的贪婪设下诱饵，更为他的骄傲与野心设下诱饵。我们当每日何等恳切地求神在我们里面治死旧人的这两大肢体！那些懂得以圣洁的轻看对待世上财富与高位的人，必发觉保守无愧良心并不像多数人所想的那样艰难。请看巴勒多么巧妙地经营这试探。1. 他所差的使者更多、更尊贵（民 22:15）。他差遣到这位术士那里，礼遇与恭敬之深，仿佛对方是一位君主，也许他猜想巴兰在前次使者的稀少与卑微中觉得受了轻慢。2. 请求十分迫切。这位大有权势的君王竟成了他的恳求者：求你不要让任何事阻挡你（民 22:16），无论是神、是良心、是怕罪、是怕羞辱，都不可阻挡。3. 出价甚高：我必使你得极大的尊荣，在摩押的众首领之间；不但如此，他还给他一张空白支票，任他自定条件：你向我要什么，我都给你，即"你所要的我必给你，你所吩咐的我必遵从；你的话必成为我的律法"（民 22:17）。罪人为了满足自己的奢欲或恶意，不辞劳苦、不惜花费、不顾屈尊；那么我们顺从美德之律，难道还要拘泥吝惜吗？断乎不可。
II. 巴兰对这试探表面抗拒、实则屈从。此处我们可在巴兰身上看见良心与私欲之间的挣扎。1. 他的良心催促他遵从神的命令，他也说了良心当说的话（民 22:18）。再没有人能说得比他更好了：巴勒就是将他满屋的金银给我——这远超他所能给或我所能求的——我行事也不得越过耶和华我神的命令。请看他何等恭敬地论到神；他是耶和华我的神。当注意：许多人称神为自己的神，其实神并非他们的，因为他们并非真实地、并非独一地以神为神；*他们指着耶和华起誓，也指着玛勒堪起誓。*请看他何等尊重神的话语，似乎定意要坚守，绝不稍改；他又何等轻看这世上的财富，仿佛金银与神的恩惠相比算不得什么；然而与此同时，那察看人心的主知道他贪爱不义的工价。当注意：恶人很容易说出极好的话，口头上装出敬虔的样子。人不可凭言语判断。神知道人心。2. 他的私欲同时却强烈地催促他违背命令而行。他似乎拒绝了试探（民 22:18）；但即便那时，他也没有表示厌恶，像基督在世间万国被献给他时所行的（撒但，退去吧），也像彼得在西门行邪术之人拿钱给他时所行的：你的银子和你一同灭亡吧。但显然（民 22:19）他大有接受的倾向；因为他要再等候，要知道神还要对他说什么，盼望神或许改变心意，容他去。这是对全能神的卑劣怀疑，仿佛神会改变心意，如今终于容许他所宣告为有福的人受咒诅，仿佛神会容许他已明定为恶的事。他确实想神全然像他自己一样。他既已得知神的旨意，就当顺服，不该再求重审那已如此明显判定之事。当注意：求神容许犯罪，是对神极大的冒犯，也是心中私欲作王的确据。
III. 神许可他前去（民 22:20）。神临到他，可能是借着愤怒，告诉他若愿意，可以与巴勒的使者同去。如此神将他交给自己心里的私欲。"你既如此想去，那就去吧；然而要知道，你所行的这旅程并不能叫你得尊荣；因为虽然你可去，却不能如你所愿地得着咒诅的许可，*你所行的，只要照我对你所说的话去行。*当注意：神把恶人锁在链上；他们到此为止是神所许可的，再往前则是神所不许可的。如此，他使人的忿怒赞美他，同时又约束其余的怒气。神对巴兰说"与他们同去"是在怒中说的；我们有理由相信巴兰自己也如此理解，因为在神责备他前去时，我们未见他以这许可为自己辩护。当注意：正如神有时出于爱心拒绝他百姓的祷告，照样有时也在怒中应允恶人所求。
IV. 他启程上路（民 22:21）。神许可他去若那些人来呼召他，他却对这旅程如此热衷，并未等候他们来呼召，而是自己早晨起来，急忙把一切预备妥当，就和摩押的使臣一同去了；那些使臣因自己已遂所愿而十分得意。使徒论到巴兰此处的罪，说他为利往巴兰的错谬里直奔（犹 11）。贪财是万恶之根。
英文原文
Balak's Second Message to Balaam (1452 BC)
¹⁵ And Balak sent yet again princes, more, and more honourable than they.
¹⁶ And they came to Balaam, and said to him, Thus saith Balak the son of Zippor, Let nothing, I pray thee, hinder thee from coming unto me:
¹⁷ For I will promote thee unto very great honour, and I will do whatsoever thou sayest unto me: come therefore, I pray thee, curse me this people.
¹⁸ And Balaam answered and said unto the servants of Balak, If Balak would give me his house full of silver and gold, I cannot go beyond the word of the LORD my God, to do less or more.
¹⁹ Now therefore, I pray you, tarry ye also here this night, that I may know what the LORD will say unto me more.
²⁰ And God came unto Balaam at night, and said unto him, If the men come to call thee, rise up, and go with them; but yet the word which I shall say unto thee, that shalt thou do.
²¹ And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab.
We have here a second embassy sent to Balaam, to fetch him over to curse Israel. It were well for us if we were as earnest and constant in prosecuting a good work, notwithstanding disappointments, as Balak was in pursuing this ill design. The enemies of the church are restless and unwearied in their attempts against it; but he that sits in heaven laughs at them. Observe,
I. The temptation Balak laid before Balaam. He contrived to make this assault more vigorous than the former. It is very probable that he sent double money in the hands of his messengers; but, besides that, now he tempted him with honours, laid a bait not only for his covetousness, but for his pride and ambition. How earnestly should we beg of God daily to mortify in us these two limbs of the old man! Those that know how to look with a holy contempt upon worldly wealth and preferment will find it not so hard a matter as most men do to keep a good conscience. See how artfully Balak managed the temptation. 1. The messengers he sent were more, and more honourable, Nu 22:15. He sent to this conjurer with as great respect and deference to his quality as if he had been a sovereign prince, apprehending perhaps that Balaam had thought himself slighted in the fewness and meanness of the former messengers. 2. The request was very urgent. This powerful prince becomes a suitor to him: "Let nothing, I pray thee, hinder thee (Nu 22:16), no, not God, nor conscience, nor any fear either of sin or shame." 3. The proffers were high: "I will promote thee to very great honour among the princes of Moab;" nay, he gives him a blank, and he shall write his own terms: I will do whatsoever thou sayest, that is, "I will give thee whatever thou desirest, and observe whatever thou orderest; thy word shall be a law to me," Nu 22:17. Thus sinners stick at no pains, spare no cost, and care not how low they stoop, for the gratifying either of their luxury or of their malice; shall we then be stiff and strait-handed in our compliance with the laws of virtue? God forbid.
II. Balaam's seeming resistance of, but real yielding to, this temptation. We may here discern in Balaam a struggle between his convictions and his corruptions. 1. His convictions charged him to adhere to the command of God, and he spoke their language, Nu 22:18. Nor could any man have said better: "If Balak would give me his house full of silver and gold, and that is more than he can give or I can ask, I cannot go beyond the word of the Lord my God." See how honourably he speaks of God; he is Jehovah, my God. Note, Many call God theirs that are not his, not truly because not only his; they swear by the Lord, and by Malcham. See how respectfully he speaks of the word of God, as one resolved to stick to it, and in nothing to vary from it, and how slightly of the wealth of this world, as if gold and silver were nothing to him in comparison with the favour of God; and yet, at the same time, the searcher of hearts knew that he loved the wages of unrighteousness. Note, It is an easy thing for bad men to speak very good words, and with their mouth to make a show of piety. There is no judging of men by their words. God knows the heart. 2. His corruptions at the same time strongly inclined him to go contrary to the command. He seemed to refuse the temptation, Nu 22:18. But even then he expressed no abhorrence of it, as Christ did when he had the kingdoms of the world offered him (Get thee hence Satan), and as Peter did when Simon Magus offered him money: Thy money perish with thee. But it appears (Nu 22:19) that he had a strong inclination to accept the proffer; for he would further attend, to know what God would say to him, hoping that he might alter his mind and give him leave to go. This was a vile reflection upon God Almighty, as if he could change his mind, and now at last suffer those to be cursed whom he had pronounced blessed, and as if he would be brought to allow what he had already declared to be evil. Surely he thought God altogether such a one as himself. He had already been told what the will of God was, in which he ought to have acquiesced, and not to have desired a re-hearing of that cause which was already so plainly determined. Note, It is a very great affront to God, and a certain evidence of the dominion of corruption in the heart, to beg leave to sin.
III. The permission God gave him to go, Nu 22:20. God came to him, probably by an anger, and told him he might, if he pleased, go with Balak's messengers. So he gave him up to his own heart's lust. "Since thou hast such a mind to go, even go, yet know that the journey thou undertakest shall not be for thy honour; for, though thou hast leave to go, thou shalt not, as thou hopest, have leave to curse, for the word which I shall say unto thee, that thou shalt do." Note, God has wicked men in a chain; hitherto they shall come by his permission, but no further that he does permit them. Thus he makes the wrath of man to praise him, yet, at the same time, restrains the remainder of it. It was in anger that God said to Balaam, "Go with them," and we have reason to think that Balaam himself so understood it, for we do not find him pleading this allowance when God reproved him for going. Note, As God sometimes denies the prayers of his people in love, so sometimes he grants the desires of the wicked in wrath.
IV. His setting out in the journey, Nu 22:21. God gave him leave to go if the men called him, but he was so fond of the journey that we do not find he staid for their calling him, but he himself rose up in the morning, got every thing ready with all speed, and went with the princes of Moab, who were proud enough that they had carried their point. The apostle describes Balaam's sin here to be that he ran greedily into an error for reward, Jude 1:11. The love of money is the root of all evil.
22-35
God's Displeasure against Balaam; Remonstrance of Balaam's Ass; The Angel Appears to Balaam (1452 BC)
神向巴兰发怒；巴兰之驴的谏阻；使者向巴兰显现（公元前1452年）
²² 神因他去就发了怒。耶和华的使者站在路上敌挡他。他骑着驴，两个仆人跟随他。 ²³ 驴看见耶和华的使者站在路上，手里有拔出来的刀，就从路上转进田间去；巴兰便打驴，要叫它转回路上。 ²⁴ 耶和华的使者就站在葡萄园的窄路上，这边有墙，那边也有墙。 ²⁵ 驴看见耶和华的使者，就贴挤墙边，将巴兰的脚挤伤了；巴兰又打驴。 ²⁶ 耶和华的使者又往前去，站在一个狭窄之处，左右都无法转开。 ²⁷ 驴看见耶和华的使者，就伏在巴兰底下；巴兰发怒，用杖打驴。 ²⁸ 耶和华叫驴开口，驴对巴兰说，我向你行了什么，你竟打我这三次呢？ ²⁹ 巴兰对驴说，因为你戏弄我；但愿我手中有刀，就把你杀了。 ³⁰ 驴对巴兰说，我不是你从起初直到今日所骑的驴么？我素来向你这样行过么？巴兰说，没有。 ³¹ 当时耶和华开了巴兰的眼目，他就看见耶和华的使者站在路上，手里有拔出来的刀；他便低头俯伏在地。 ³² 耶和华的使者对他说，你为何打你的驴这三次呢？看哪，我出来敌挡你，因你所行的在我面前偏僻。 ³³ 驴看见我就三次从我面前转开；若不是它转开，我早已把你杀了，留它存活。 ³⁴ 巴兰对耶和华的使者说，我有罪了；我不知道你站在路上敌挡我；你若不喜欢，我就转回。 ³⁵ 耶和华的使者对巴兰说，你同这些人去罢；只是我所要对你说的话，你才要说。于是巴兰同巴勒的使臣去了。
此处我们看见神在巴兰前往摩押的路上所给他的阻挡。大概使臣们已经先行，或走了别的路，巴兰指定了在哪里与他们相会，或他们当在哪里等候他；因为在这段叙述中再没提他们，只见巴兰如体面人物一般，有他的两个仆人随行——这样的尊荣，对这样的人已足够，他大可不必仰巴勒提拔。
I. 这里是神因巴兰起这趟行程而向他发怒：神因他去就发了怒（民22:22）。须知：1. 我们不可因神容许罪人犯罪，就以为他的罪不那么惹动神怒。我们不可因神不借他的护理阻止人犯罪，便以为他赞许它，或它在他眼中不可憎；他容忍罪恶，却仍向之发怒。2. 没有比恶意谋害他百姓更惹神不悦的；摸他们的，就是摸他眼中的瞳人。
II. 神让巴兰知道他向他不悦所用的方法：*耶和华的使者站在路上敌挡他。*这样神成就了他对以色列的应许（出23:22）：*我要以你的敌人为敌。*圣天使是与罪为敌的，他们也许比我们所察觉的更常被用来阻止罪——尤其是阻挡那些对神的教会与百姓心怀恶意的人；因我们的大君米迦勒为他们站起来（但12:1，但10:21）。对一切愿神之以色列得福的人，这是何等的安慰：他绝不容恶人谋害他们，而差遣他的圣天使去挫败其谋，保障他的小子！先知看见那使犹大四散的四角之时，同时也看见要惊吓那些角的四个匠人（亚1:18-21等）。仇敌好像急流的河水冲来，耶和华的灵必举起旗号敌挡他。这使者作巴兰的仇敌，因为巴兰把他当作仇敌；其实，那阻挡我们在罪路上前进的，才是我们真正的良友——我们也当如此看待他们。使者手中有拔出来的刀（民22:23），如基路伯手中的四面转动发火焰的剑（创3:24）。须知，圣天使与神所怒的人交战，因为他们是他公义的使者。请看：
1. 巴兰借驴得了神不悦的警告，这并未惊动他。驴看见使者（民22:23）。巴兰何等虚妄地自夸他是眼目睁开的人，看见全能者的异象（民24:3-4）；其实他所骑的驴比他看见的还多——他的眼目已被贪婪与野心所蒙蔽，被占卜的卦金所炫惑！须知，许多人虽得罪神、惹怒圣天使，自己却浑然不觉。驴认识主人的槽，看见自己的危险，巴兰却不认识，也不思想（赛1:3）。耶和华啊，你举手的时候，他们却看不见（赛26:11）。任谁不可因异象与启示而自高——驴尚且看见了天使；然而那些听见神忿怒之剑已拔出抵挡他们、却仍在恶道上直奔的人，当为自己比那必死的畜类更愚顽而羞愧；驴在自保的法则上比他们更明白，因为它为救自己和无知的骑者：(1.) 从路上转进田间去（民22:23）。巴兰本该由此得着提示，思想自己是否已偏离了本分之路；他不但不如此，反而打它逼它转回路中。这样，那些因故意犯罪直奔灭亡的人，反倒向那要拦阻他们灭亡的人发怒。(2.) 它没走多远，又看见使者，于是为要避开他，贴挤墙边，挤伤了骑者的脚（民22:24-25）。在路上行走我们何等容易遭遇各样意外；我们若蒙保守免去这些意外，便当感念神借天使在我们一切的路上保守我们，免得我们的脚碰在石头上；但我们若偶遭不幸，便当思想我们的道路在神眼前是否正直。驴挤伤了巴兰的脚，虽是救了他的命，却大大惹动了他，使他第二次打驴——我们对那虽暂时叫人不快、实为真恩惠的事，何等容易动怒。(3.) 下一次遇见使者时，驴就伏在巴兰底下（民22:26-27）。他本该想到这事必有蹊跷：因他的驴并不犟性，素来不曾这样待他；然而那些心中定意行恶的人，常常不顾一切地强行冲破神护理所设在他们路上的种种障碍，借此拦阻他们、止住他们的猛势。巴兰第三次打驴，虽然它此刻为他行了最大的服事——救他脱离使者之剑，又借它伏地教导他也当照样俯伏。(4.) 这些都不起作用时，神就开了驴的口，它对他再三说话；然而连这也不曾触动他：耶和华叫驴开口（民22:28）。这是大神迹，全然超乎自然之力，乃由自然之神的大能所行——他造了人的口，又教导人说话，否则（我们既纯靠模仿学语，所以生来耳聋的也就哑了）头一人必永不曾说话，他的后裔也必不然。那造人说话的，到他喜悦之时，也能叫驴用人声说话（彼后2:16）。安斯沃斯先生在此指出：魔鬼诱我们的始祖犯罪时，所用的是一条狡猾的蛇；但神要使巴兰知罪时，所用的却是一头蠢驴——一种以愚顽著称的活物；因为撒但是借那埋伏欺骗者之诡诈败坏人心，基督却拣选了世上愚拙的，叫有智慧的羞愧。神借一头哑口之驴责备那先知的狂妄——他永不会缺乏责备者，到他所喜悦的时候，他能使石头发声作见证归他（路19:40，哈2:11）。[1.] 驴抱怨巴兰的残忍（民22:28）：我向你行了什么，你竟打我？须知，公义的神断不看那最微小、最软弱者被欺压；他要么使他们能开口自辩，要么亲自用别的方式为他们说话。神既不容畜类被亏待，何况人、基督徒、他自己的儿女！我们不能像神在此所作的那样开哑巴的口，却可以也必须为哑巴开口（箴31:8，伯31:13）。驴的抱怨是公义的：我作了什么？须知，当我们受激动要用手或用口舌击打人时，当思想他们对我们就作了什么，给了我们什么得罪之处。我们听不见，但受造之物就是这样叹息劳苦（罗8:22）。巴兰听见驴说话竟不惊奇、不觉羞愧，实在希奇：但有人以为（因他是行邪术的）借他的伙伴如此对他说话并不新奇；另有人则以为他那粗暴蛮干的怒气如此蒙蔽了他，使他无暇留意或思想这事何等异常。没有比不受约束的怒气更使人昏聩的了。巴兰在狂怒中巴不得手中有刀好把驴杀了（民22:29）。请看他的无能：他无力杀自己的一头驴，竟以为能用咒语加害以色列么？这他不能作，却巴不得能作；他这样作有何所得，不过使自己更加贫穷罢了（许多人如此）——只为泄他的怒气与报复？这假先知的疯狂就是如此。哈尔主教在此说：落在连畜类都见其不仁的人手中，实在是悲惨；因为义人顾惜他牲畜的命。[2.] 驴与他讲理（民22:30）。神不仅使哑口之物能言，且使愚钝之物能切中要害。它从三方面与他辩论：*第一，*他对它的所有权：我不是你的驴么？须知，1. 神已将管理万物之权赐给人：万物交在他手中供其使用，放在他脚下受其治理。2. 就是恶人对自己从神所得的财物也有合法的权利，不可被人侵夺。3. 神所赐给我们对万物的主权，正是我们不可虐待它们的好理由。我们是它们的主人，却非暴君。*第二，*它对他的服事：*你素来所骑的。*须知，我们常思想下等受造之物对我们何等有用、何曾有用于我们，是大有益的——可叫我们感谢神，又善待它们。*第三，*它素来不曾这样待他，从未挤伤过他的脚，也未在他身下伏过；所以可断定它此刻如此必有非常之故。须知：1. 一种过犯的罕见，当平息我们对犯者的怒气。2. 当受造之物偏离它们素常对我们的顺服时，我们当省察其中的原因在于我们自己，并为己罪自卑。
2. 巴兰终于借使者得了神不悦的警告，这才惊动了他。神开了他的眼，他就看见使者（民22:31），于是他自己便俯伏在地——既因这荣耀的使者而敬畏，又因见他手中的刀而惧怕。神有许多方法可以打碎、降卑那刚硬未降卑的心。(1.) 使者责备他的狂妄（民22:32-33）：你为何打你的驴？无论我们思想不思想，神必为我们对受造之物的虐待向我们追讨，这是确定的。不但如此，使者还指明他更当捶胸自责，而不当如此向驴发作（"你所行的在我面前偏僻"，那你怎能盼望亨通呢？）；又指明他的驴比他自己更有智慧，他何等亏欠它——它转开是为了他的安全，不是为它自己，因为若是它继续前行，他早已被杀，它却得以存活。须知，当我们眼目得开之时，我们必看见自己在罪恶的路上何等危险，在其中受拦阻于我们何等有益，我们曾何等愚妄地与那救我们性命的拦阻相争。(2.) 巴兰那时似乎软化（民22:34）："我有罪了，在起这趟行程上犯了罪，在如此猛赶上犯了罪"；但他却以"未看见使者"为借口；不过，如今既看见，他愿意回去。然而神所不悦的，并非他的去，而是他怀恶意前往谋害以色列，并暗自盼望：虽然他的蒙允带有附带条件，他仍能得逞咒诅他们，从而讨好巴勒，在他手下得着升迁。看不出他对心中的恶有所觉察，也不愿承认；但既知不能前进，他情愿（既是无可奈何）回去。这里看不出他的心已经回转，不过手既被绑，他也无可奈何。这样，许多人只是因罪已离开他们才离开罪。看来生活有了改革，但若心没有更新，这有何益？(3.) 使者却仍延续所允：你同这些人去罢（民22:35）。"去罢，你若甘心要在巴勒和摩押一切首领面前作愚昧人、受羞辱，就去罢。只是我所要对你说的话，你才要说，无论你愿不愿"——因这话似乎不是命令，而是对结果的预言：他不仅不能咒诅以色列，反要被迫祝福他们；这比他转回更是为神的荣耀，也是为他自己的羞辱。这样，神预先明明警告了他，他却不肯接受；他同巴勒的使臣去了。因巴兰贪婪之罪，神发怒击打他，他却仍随心所欲而行（赛57:17）。
英文原文
God's Displeasure against Balaam; Remonstrance of Balaam's Ass; The Angel Appears to Balaam (1452 BC)
²² And God's anger was kindled because he went: and the angel of the LORD stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him.
²³ And the ass saw the angel of the LORD standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way.
²⁴ But the angel of the LORD stood in a path of the vineyards, a wall being on this side, and a wall on that side.
²⁵ And when the ass saw the angel of the LORD, she thrust herself unto the wall, and crushed Balaam's foot against the wall: and he smote her again.
²⁶ And the angel of the LORD went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left.
²⁷ And when the ass saw the angel of the LORD, she fell down under Balaam: and Balaam's anger was kindled, and he smote the ass with a staff.
²⁸ And the LORD opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times?
²⁹ And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee.
³⁰ And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay.
³¹ Then the LORD opened the eyes of Balaam, and he saw the angel of the LORD standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face.
³² And the angel of the LORD said unto him, Wherefore hast thou smitten thine ass these three times? behold, I went out to withstand thee, because thy way is perverse before me:
³³ And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive.
³⁴ And Balaam said unto the angel of the LORD, I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again.
³⁵ And the angel of the LORD said unto Balaam, Go with the men: but only the word that I shall speak unto thee, that thou shalt speak. So Balaam went with the princes of Balak.
We have here an account of the opposition God gave to Balaam in his journey towards Moab; probably the princes had gone before, or gone some other way, and Balaam had pointed out where he would meet them, or where they should stay for him, for we read nothing of them in this part of our narrative, only that Balaam, like a person of some quality, was attended with his two men-honour enough, one would think, for such a man, he needed not be beholden to Balak for promotion.
I. Here is God's displeasure against Balaam for undertaking this journey: God's anger was kindled because he went, Nu 22:22. Note, 1. The sin of sinners is not to be thought the less provoking to God because he permits it. We must not think that, because God does not by his providence restrain men from sin, therefore he approves of it, or that it is therefore not hateful to him; he suffers sin, and yet is angry at it. 2. Nothing is more displeasing to God than malicious designs against his people; he that touches them touches the apple of his eye.
II. The way God took to let Balaam know his displeasure against him: An angel stood in the way for an adversary. Now God fulfilled his promise to Israel (Ex 23:22), I will be an enemy to thy enemies. The holy angels are adversaries to sin, and perhaps are employed more than we are aware of in preventing it, particularly in opposing those that have any ill designs against God's church and people, for whom Michael our prince stands up, Da 12:1, Da 10:21. What a comfort is this to all that wish well to the Israel of God, that he never suffers wicked men to form an attempt against them, without sending his holy angels forth to break the attempt and secure his little ones! When the prophet saw the four horns that scattered Judah, at the same time he saw four carpenters that were to fray those horns, Zec 1:18-21, etc. When the enemy comes in like a flood the Spirit of the Lord will lift up a standard against him. This angel was an adversary to Balaam, because Balaam counted him his adversary; otherwise those are really our best friends, and we are so to reckon them, that stop our progress in a sinful way. The angel stood with his sword drawn (Nu 22:23), a flaming sword, like that in the hands of the cherubim (Ge 3:24), turning every way. Note, The holy angels are at war with those with whom God is angry, for they are the ministers of his justice. Observe,
1. Balaam had notice given him of God's displeasure, by the ass, and this did not startle him. The ass saw the angel, Nu 22:23. How vainly did Balaam boast that he was a man whose eyes were open, and that he saw the visions of the Almighty (Nu 24:3,4), when the ass he rode on saw more than he did, his eyes being blinded with covetousness and ambition and dazzled with the rewards of divination! Note, Many have God against them, and his holy angels, but are not aware of it. The ass knows his owner, sees his danger, but Balaam does not know, does not consider, Isa 1:3. Lord, when thy hand is lifted up, they will not see, Isa 26:11. Let none be puffed up with a conceit of visions and revelations, when even an ass saw an angel; yet let those be ashamed of their own sottishness, worse than that of the beasts that perish, who, when they are told of the sword of God's wrath drawn against them, while they persist in wicked ways, yet will go on: the ass understood the law of self-preservation better than so; for, to save both herself and her senseless rider, (1.) She turned aside out of the way, Nu 22:23. Balaam should have taken the hint of this, and considered whether he was not out of the way of his duty; but, instead of this, he beat her into the way again. Thus those who by wilful sin are running headlong into perdition are angry at those that would prevent their ruin. (2.) She had not gone much further before she saw the angel again, and the, to avoid him, ran up to a wall, and crushed her rider's foot, Nu 22:24,25. How many ill accidents are we liable to in travelling upon the road, from which if we are preserved we must own our obligations to the divine Providence, which by the ministry of angels keeps us in all our ways, lest we dash our foot against a stone; but, if we at any time meet with a disaster, it should put us upon enquiring whether our way be right in the sight of God or no. The crushing of Balaam's foot, though it was the saving of his life, provoked him so much that he smote his ass the second time, so angry are we apt to be at that which, though a present uneasiness, yet is a real kindness. (3.) Upon the next encounter with the angel, the ass fell down under Balaam, Nu 22:26,27. He ought to have considered that there was certainly something extraordinary in this; for his ass was not restive, nor did she use to serve him thus: but it is common for those whose hearts are fully set in them to do evil to push on violently, and break through all the difficulties which Providence lays in their way to give check to them and to stop them in their career. Balaam the third time smote his ass, though she had now done him the best piece of service that ever she did him, saving him from the sword of the angel, and by her falling down teaching him to do likewise. (4.) When all this would not work upon him, God opened the mouth of the ass, and she spoke to him once and again; and yet neither did this move him: The Lord opened the mouth of the ass, Nu 22:28. This was a great miracle, quite above the power of nature, and wrought by the power of the God of nature, who made man's mouth, and taught him to speak, for otherwise (since we learn to speak purely by imitation, and therefore those that are born deaf are consequently dumb) the first man would never have spoken, nor any of his seed. He that made man speak could, when he pleased, make the ass to speak with man's voice, 2Pe 2:16. Here Mr. Ainsworth observes that the devil, when he tempted our first parents to sin, employed a subtle serpent, but that God, when he would convince Balaam, employed a silly ass, a creature dull and sottish to a proverb; for Satan corrupts men's minds by the craftiness of those that lie in wait to deceive, but Christ has chosen the foolish things of the world to confound the wise. By a dumb ass God rebukes the madness of the prophet, for he will never want reprovers, but when he pleases can make the stones cry out as witnesses to him, Lu 19:40, Hab 2:11. [1.] The ass complained of Balaam's cruelty (Nu 22:28): What have I done unto thee, that thou hast smitten me? Note, The righteous God will not see the meanest and weakest abused; but either they shall be enabled to speak in their own defence or he will some way or other speak for them. If God would not suffer a beast to be wronged, much less a man, a Christian, a child of his own. We cannot open the mouth of the dumb, as God did here, but we may and must open our mouth for the dumb, Pr 31:8, Job 31:13. The ass's complaint was just: What have I done? Note, When we are prompted to smite any with hand or tongue, we should consider what they have done unto us, and what provocation they have given us. We hear it not, but thus the whole creation groans, being burdened, Ro 8:22. It was much that Balaam was not astonished to hear his ass speak, and put to confusion: but some think that it was no new thing to him (being a conjurer) to be thus spoken to by his familiars; others rather think that his brutish head-strong passion so blinded him that he could not observe or consider the strangeness of the thing. Nothing besots men worse than unbridled anger. Balaam in his fury wished he had a sword to kill his ass with, Nu 22:29. See his impotency; can he think by his curses to do mischief to Israel that has it not in his power to kill his own ass? This he cannot do, yet he fain would; and what would he get by that, but make himself so much the poorer (as many do), to gratify his passion and revenge? Such was the madness of this false prophet. Here bishop Hall observes, It is ill falling into the hands of those whom the brute-creatures find unmerciful; for a good man regardeth the life of his beast. [2.] The ass reasoned with him, Nu 22:30. God enabled not only a dumb creature to speak, but a dull creature to speak to the purpose. Three things she argues with him from:—First, His propriety in her: Am not I thy ass? Note, 1. God has given to man a dominion over the creatures: they are delivered into his hand to be used, and put under his feet to be ruled. 2. Even wicked people have a title to the possessions God gives to them, which they are not to be wronged of. 3. The dominion God has given us over the creatures is a good reason why we should not abuse them. We are their lords, and therefore must not be tyrants. Secondly, Her serviceableness to him: On which thou hast ridden. Note, It is good for us often to consider how useful the inferior creatures are, and have been, to us, that we may be thankful to God, and tender of them. Thirdly, That she was not wont to do so by him, and had never before crushed his foot, nor fallen down under him; he might therefore conclude there was something more than ordinary that made her do so now. Note, 1. The rare occurrence of an offence should moderate our displeasure against an offender. 2. When the creatures depart from their wonted obedience to us, we should enquire the cause within ourselves, and be humbled for our sin.
2. Balaam at length had notice of God's displeasure by the angel, and this did startle him. When God opened his eyes he saw the angel (Nu 22:31), and then he himself fell flat upon his face, in reverence of that glorious messenger, and in fear of the sword he saw in his hand. God has many ways of breading and bringing down the hard and unhumbled heart. (1.) The angel reproved him for his outrageousness (Nu 22:32,33): Wherefore hast thou smitten thy ass? Whether we consider it or no, it is certain that God will call us to account for the abuses done to his creatures. Nay, he shows him how much more reason he had to smite upon his breast, and to condemn himself, than to fly out thus against his ass ("Thy way is perverse before me, and then how canst thou expect to prosper?"), and how much wiser his ass was than himself, and how much beholden he was to her that she turned aside; it was for his safety, and not for her own, for had she gone on he had been slain, and she had been saved alive. Note, When our eyes are opened we shall see what danger we are in in a sinful way, and how much it was for our advantage to be crossed in it, and what fools we were to quarrel with our crosses which helped to save our lives. (2.) Balaam then seemed to relent (Nu 22:34): "I have sinned, sinned in undertaking this journey, sinned in pushing on so violently;" but he excused it with this, that he saw not the angel; yet, now that he did see him, he was willing to go back again. That which was displeasing to God was not so much his going as his going with a malicious design against Israel, and a secret hope that notwithstanding the proviso with which his permission was clogged he might prevail to curse them, and so gratify Balak, and get preferment under him. It does not appear that he was sensible of this wickedness of his heart, or willing to own it, but, when he finds he cannot go forward, he will be content (since there is no remedy) to go back. Here is no sign that his heart is turned, but, if his hands are tied, he cannot help it. Thus many leave their sins only because their sins have left them. There seems to be a reformation of the life, but what will this avail if there be no renovation of the heart? (3.) The angel however continued his permission: "Go with the men, Nu 22:35. Go, if thou hast a mind to be made a fool of, and to be shamed before Balak, and all the princes of Moab. Go, only the word that I shall speak unto thee, that thou shalt speak, whether thou wilt or no," for this seems not to be a precept, but a prediction of the event, that he should not only not be able to curse Israel, but should be forced to bless them, which would be more for the glory of God and his own confusion than if he had turned back. Thus God gave him fair warning, but he would not take it; he went with the princes of Balak. For the iniquity of Balaam's covetousness God was wroth, and smote him, but he went on frowardly, Isa 57:17.
36-41
Meeting between Balak and Balaam (1452 BC)
巴勒与巴兰相会（公元前1452年）
³⁶ 巴勒听见巴兰来了，就出来往摩押的京城去迎接他，这城在亚嫩河边的边界，就是在国界尽头。 ³⁷ 巴勒对巴兰说，我不是急急地打发人去请你来么？你为何不到我这里来呢？我岂不能使你得尊荣么？ ³⁸ 巴兰对巴兰说，看哪，我已经到你这里来了；现在我岂能擅自说什么呢？神将什么话传给我，我就说什么。 ³⁹ 巴兰和巴勒同行，到了基列胡琐。 ⁴⁰ 巴勒献牛羊，送给巴兰和陪伴的使臣。 ⁴¹ 到了早晨，巴勒领巴兰上到巴力的高处；巴兰从那里可以观看以色列民的全境尽头。
此处是巴勒与巴兰的相会——他们是敌挡神之以色列的同盟仇敌；但他们对此事成功之望，似乎各有不同的期待。1. 巴勒满怀把握地说起这事，毫不怀疑如今巴兰既来，他必能如愿。为此，他亲自出去迎接他，直到本国极远的边界（民22:36），部分是为满足自己急不可耐、想要看见这位他寄予厚望之人的心；部分也是为给巴兰尊荣，借此竭力得着他来服事自己。请看外邦的君王何等敬重那些单有先知之名与外表、又自称与天有任何关系的人；又请看一个口中满了咒诅的人何等受欢迎。基督的使者为大多数人所不敬重，为少数人所轻视，那些带来平安与祝福之信的人竟如此被冷淡相待，这是何等的羞耻！巴勒如今无所可怨，只怨巴兰没有早来（民22:37）。他以为巴兰早该想到巴勒所用的迫切：我不是急急地打发人去请你么？（而君王以下之人所用之迫切，许多人都曾因此违心而被打动）；巴兰也当想到巴勒对他存的心意：*我岂不能使你得尊荣么？*巴勒既为王，在自己的国里便是尊荣之源；巴兰可在他所赐的一切晋升之中随意挑选；所以他觉得巴勒的耽延近乎冒犯，仿佛巴兰以为他所预备的尊荣不配接受。须知：得尊荣的升迁对许多人是极大的诱饵；若我们也因神摆在我们面前的尊荣被吸引来服事神，那是何等好。我们为何迟延不到他那里去呢？*他岂不能使我们得尊荣么？*2. 巴兰对结果却语带保留，叫巴勒不要太依赖他（民22:38）：*现在我岂能擅自说什么呢？*我来了，可又更接近什么呢？我巴不得咒诅以色列；但我不能，我不敢，神不容我如此行。他似乎因鼻中的钩、腮中的嚼环（正如神用以勒住西拿基立的，赛37:29）而甚觉恼怒。3. 他们急忙着手办事。巴兰当晚被款待得十分隆重——为这位受欢迎之客平安抵达，向摩押的神献上感恩祭，他又享用了祭物的筵席（民22:40）。第二天早晨，为免耽误，巴勒带巴兰坐车到他国中的高处——不仅因那里的圣（如他们所谓的圣）他以为可占卜得利，更因那里高，可方便地远眺以色列的营盘——这正是他要射出毒箭的靶子。如今巴兰实在焦急要讨巴勒的欢心，正如他从前装作要讨神的喜悦一样。请看我们何等需要天天祷告：我们在天上的父，不叫我们遇见试探。
英文原文
Meeting between Balak and Balaam (1452 BC)
³⁶ And when Balak heard that Balaam was come, he went out to meet him unto a city of Moab, which is in the border of Arnon, which is in the utmost coast.
³⁷ And Balak said unto Balaam, Did I not earnestly send unto thee to call thee? wherefore camest thou not unto me? am I not able indeed to promote thee to honour?
³⁸ And Balaam said unto Balak, Lo, I am come unto thee: have I now any power at all to say any thing? the word that God putteth in my mouth, that shall I speak.
³⁹ And Balaam went with Balak, and they came unto Kirjath-huzoth.
⁴⁰ And Balak offered oxen and sheep, and sent to Balaam, and to the princes that were with him.
⁴¹ And it came to pass on the morrow, that Balak took Balaam, and brought him up into the high places of Baal, that thence he might see the utmost part of the people.
We have here the meeting between Balak and Balaam, confederate enemies to God's Israel; but here they seem to differ in their expectations of the success. 1. Balak speaks of it with confidence, not doubting but to gain his point now that Balaam had come. In expectation of this, he went out to meet him, even to the utmost border of his country (Nu 22:36), partly to gratify his own impatient desire to see one he had such great expectations from, and partly to do honour to Balaam, and so to engage him with his utmost power to serve him. See what respect heathen princes paid to those that had but the name and face of prophets, and pretended to have any interest in heaven; and how welcome one was that came with his mouth full of curses. What a shame is it then that the ambassadors of Christ are so little respected by most, so much despised by some, and that those are so coldly entertained who bring tidings of peace and a blessing! Balak has now nothing to complain of but that Balaam did not come sooner, Nu 22:37. And he thinks that he should have considered the importunity Balak had used, Did I not earnestly send to thee? (and the importunity of people inferior to kings has prevailed with many against their inclinations), and that he should also have considered Balak's intentions concerning him: Am not I able to promote thee to honour? Balak, as king, was in his own kingdom the fountain of honour, and Balaam should have his choice of all the preferments that were in his gift; he therefore thinks himself affronted by Balaam's delays, which looked as if he thought the honours he prepared not worthy his acceptance. Note, Promotion to honour is a very tempting bait to many people; and it were well if we would be drawn into the service of God by the honour he sets before us. Why do we delay to come unto him? Is not he able to promote us to honour? 2. Balaam speaks doubtfully of the issue, and bids Balak not depend to much upon him (Nu 22:38): "Have I now any power at all to say any thing? I have come, but what the nearer am I? Gladly would I curse Israel; but I must not, I cannot, God will not suffer me." He seems to speak with vexation at the hook in his nose and the bridle in his jaws, such as Sennacherib was tied up with, Isa 37:29. 3. They address themselves with all speed to the business. Balaam is nobly entertained over night, a sacrifice of thanksgiving is offered to the gods of Moab, for the safe arrival of this welcome guest, and his is treated with a feast upon the sacrifice, Nu 22:40. And the next morning, that no time might be lost, Balak takes Balaam in his chariot to the high places of his kingdom, not only because their holiness (such as it was), he thought, might give some advantage to his divinations, but their height might give him a convenient prospect of the camp of Israel, which was to be the butt or mark at which he must shoot his envenomed arrows. And now Balaam is really as solicitous to please Balak as ever he had pretended to be to please God. See what need we have to pray every day, Our Father in heaven, lead us not into temptation.
本章开始记载巴勒与巴兰的著名事迹，他们企图咒诅以色列，却以失败告终；此后长久以来，上帝的子民被提醒要记念摩押王巴勒所设的计谋，以及比珥的儿子巴兰如何回答他，好使他们知道耶和华的公义（弥 6:5）。本章内容如下：I. 巴勒对以色列的惧怕，以及他要咒诅他们的诡计（民 22:1-4）。II. 他差遣使者去见术士巴兰，要请他来成就此事，却在第一次使节中遭到拒绝（民 22:5-14）。III. 巴兰在第二次差遣之下前往（民 22:15-21）。IV. 巴兰在路上所遭遇的阻挡（民 22:22-35）。V. 巴勒与巴兰最终会面（民 22:36-41 等等）。