And he took up his parable, and said, Rise up, Balak, and hear; hearken unto me, thou son of Zippor:
This is the opening summons of Balaam's second prophetic parable, in which Balaam bids Balak son of Zippor to rise up and give heed. It speaks in answer to Balak's anxious inquiry of what the Lord has spoken, after burnt offerings were offered at Zophim on top of Pisgah and Balaam met alone with God's angel to receive what to say. Balak sought this second utterance because he was disappointed and angry that Balaam had blessed Israel altogether instead of cursing his enemies. Thinking the grand appearance of Israel's tents from the high mount had prevented the curse, he conducted Balaam from one place to another, to Zophim on top of Pisgah, in the vain hope that in a place where Israel would not appear to such advantage a curse might be obtained.
Balaam was a corrupt and hypocritical seeker of gain who longed to curse God's people for reward, yet he was controlled by the power of God and constrained to speak blessing instead. Sustained by divine power, human applause and the fear of man were powerless against him, and his unwilling utterance of blessing was one he could not reverse. The oracle declares God's unchangeable purpose and blessing toward Israel as His chosen people, that God has not cursed Jacob but has commanded blessing and will not reverse it. Balaam cannot curse those whom God has not cursed, for God is with His people and His almighty power is her protection, and He will do great works through them that no enchantment or divination can hinder.
The utterance was given in poetry of great beauty, in the richest and most sublime blessing in the most exalted strains of inspiration. It was a display of God's goodness and mercy to Moab and Midian, clear and distinct light from the throne giving added evidence that Jehovah was the God they should serve. It was the last ray of light to a stiff-necked people who had set their wills in defiance of God's will, before their cup of iniquity was full and their probation ended.
This is the opening summons of Balaam's second prophetic parable, in which Balaam bids Balak son of Zippor to rise up and give heed. It speaks in answer to Balak's anxious inquiry of what the Lord has spoken, after burnt offerings were offered at Zophim on top of Pisgah and Balaam met alone with God's angel to receive what to say. Balak sought this second utterance because he was disappointed and angry that Balaam had blessed Israel altogether instead of cursing his enemies. Thinking the grand appearance of Israel's tents from the high mount had prevented the curse, he conducted Balaam from one place to another, to Zophim on top of Pisgah, in the vain hope that in a place where Israel would not appear to such advantage a curse might be obtained.
Balaam was a corrupt and hypocritical seeker of gain who longed to curse God's people for reward, yet he was controlled by the power of God and constrained to speak blessing instead. Sustained by divine power, human applause and the fear of man were powerless against him, and his unwilling utterance of blessing was one he could not reverse. The oracle declares God's unchangeable purpose and blessing toward Israel as His chosen people, that God has not cursed Jacob but has commanded blessing and will not reverse it. Balaam cannot curse those whom God has not cursed, for God is with His people and His almighty power is her protection, and He will do great works through them that no enchantment or divination can hinder.
The utterance was given in poetry of great beauty, in the richest and most sublime blessing in the most exalted strains of inspiration. It was a display of God's goodness and mercy to Moab and Midian, clear and distinct light from the throne giving added evidence that Jehovah was the God they should serve. It was the last ray of light to a stiff-necked people who had set their wills in defiance of God's will, before their cup of iniquity was full and their probation ended.