Third Sunday In Lent (B C P). Series

Psalm 9:13-20, Numbers 22:21-31, Ephesians 5:1-14, Luke 11:14-28.

A). REASSURANCES FOR THE NEEDY.

Psalm 9:13-20.

A personal petition seems to appear in the text with a startling suddenness: “Have mercy upon me, O LORD: consider my trouble” (PSALM 9:13a). Yet even in the midst of this anguish, the Psalmist remembers past deliverances, and addresses his petition to the One “who lifts me up from the gates of death” (PSALM 9:13b). We should acknowledge with the prophet of old, that ‘hitherto hath the LORD helped us’ (cf. 1 Samuel 7:12), and base our petitions on that historical fact. ‘Great is thy faithfulness’ (cf. Lamentations 3:22-23)!

Furthermore, the Psalmist does not only ground his present petition in the remembrance of past blessings, but also in the prospect of future witness: “That I may show forth thy praise… I will rejoice in thy salvation” (PSALM 9:14).

One way in which the praise of the LORD is “shown forth” is by His providential dealings with the wicked. Inexplicably to human eyes, the LORD causes the heathen to sink down into the pit of their own making, and to trap their own foot in the net which they have hid (PSALM 9:15). Thus He ensnares the wicked “in the work of their own hands” (PSALM 9:16). It is like the wicked Haman being hanged on the gallows which he had built for the execution of the righteous Mordecai (cf. Esther 7:10).

Beyond these past judgments against “the heathen” and the “wicked” is the future judgment: “The wicked shall be turned into hell, and all the nations that forget God” (PSALM 9:17). There is no excuse for individual outward wickedness: but there are also whole nations that “forget” God.

The Psalmist reassures himself – and his readers – that however it may be for those who “forget” God’ yet “the needy shall not always be forgotten: the expectation of the poor shall not perish for ever” (PSALM 9:18). Jesus’ people may go through trials and tribulations, but their hope in the Lord is not in vain, and will not disappoint them.

Another petition arises out of this reassurance: “Arise, O LORD; let not man prevail: let the heathen be judged in thy sight” (PSALM 9:19). Powerful enemies, giants in the land, all these are nothing to the LORD. Men, after all, are just that: not gods but “men!” (PSALM 9:20). ‘If God be for us, who can be against us?’ (cf. Romans 8:31).

B). THE DUMB DONKEY SPOKE.

Numbers 22:21-31.

After Israel’s defeat of the Amorites, who had once conquered lands belonging to Moab (cf. Numbers 21:26), the Moabites were terrified at the presence of the children of Israel (cf. Numbers 22:2-3). [They need not have been, because the LORD had expressly commanded Moses that Israel should not distress these descendants of Abraham’s nephew, Lot (cf. Deuteronomy 2:9).] Balak was king of the Moabites at this time, and he sent money for a respected soothsayer named Balaam, an Aramean (cf. Numbers 23:7), to come and curse Israel (cf. Numbers 22:4-7).

Balaam prevaricated and, pagan though he was, he sought the LORD’s will in this matter (cf. Numbers 22:8-11). God’s answer was clarion clear: ‘thou shalt not curse the people, for they are blessed’ (cf. Numbers 22:12). So Balaam initially refused to go to the king (cf. Numbers 22:13-14).

Balak repeated the request, offering even more money (cf. Numbers 22:15-17). Balaam emphasised that ‘I cannot go beyond the word of the LORD my God’ (cf. Numbers 22:18), but sought the LORD again (cf. Numbers 22:19) – perhaps in the hope that the LORD would yet allow him to curse Israel, and thereby be paid handsomely for it (cf. 2 Peter 2:15). On this occasion the LORD instructed the seer to go with the messengers to Balak; ‘but yet the word which I say unto thee, that shalt thou do’ (cf. Numbers 22:20).

As we enter into our text, Balaam is saddling his donkey and setting off (NUMBERS 22:21). Yet God’s permission does not amount to His approval of the intentions of the stubborn seer’s heart, and “God’s anger was kindled because he went” in such an attitude. Three times “the angel of the LORD” blocked the way, “his sword drawn in his hand;” three times the donkey avoided the angel, at great pain to her master (but thereby, unbeknown to him, saving Balaam’s life - cf. Numbers 22:33); and three times Balaam beat his donkey, with ever-increasing viciousness (NUMBERS 22:22-27).

Then, “the LORD opened the mouth” of the dumb donkey, who now spoke with man’s voice (NUMBERS 22:28-30), and ‘forbad the madness of the prophet’ (cf. 2 Peter 2:16). It is interesting that there are only two occasions when animals are said to speak in the Bible: the serpent spoke for Satan (cf. Genesis 3:1, Genesis 3:4-5), and was cursed for it (cf. Genesis 3:13-14); and Balaam’s donkey spoke for God.