1 And when Balaam saw that it pleased Yahweh to bless Israel, he went not, as at other times, to seek for enchantments, but he set his face toward the wilderness.
To bless Israel
And, reader, dost thou know so little of the political relations subsisting between the papal governments and the Jews, as to suppose that they will voluntarily acquiesce in their return to Palestine to found there a powerful kingdom hostile to the Greek and Roman idolatries?-a kingdom, that will be a political institution for the propagation of a faith subversive of all dominions, principalities, and powers, upholding superstitions displeasing to them?
You see how it is at present with the Greeks and Latins with respect to "the Holy Places in Jerusalem." You see what trouble their superstitious regard for these has brought upon the Ottoman possessor of the city; yet he is infinitely more tolerant than the Jews would be.
If they were there an independent people they would expel the motley crowd of lazy monks and pilgrims, and suppress the shrines. Nay, the continental governments will be like Pharoah to their armies of old, and will not let Israel go if the force at their disposal can prevent it. The North will refuse to "give up," and the South will "keep back," until the power of the North and South be broken.
It is evident, then, that to march armies of several millions, with all their wives and children, goods, chattels, and effects, out of countries hostile to their removal, and in the face of their enemies embattled on every side, is a work demanding divine energy and generalship.
It is a work for "Michael the Great Commander," and the Saints in glory; who will do it so effectually that not one shall be left behind.
In their latter end,
"one shall chase a thousand, and two put ten thousand to flight."
Herald of the Kingdom and Age to Come, June, 1855
5 How goodly are thy tents, O Jacob, and thy tabernacles, O Israel!
6 As the valleys are they spread forth, as gardens by the river's side, as the trees of lign aloes which Yahweh hath planted, and as cedar trees beside the waters.
The holy encampment of immortal saints
(first natural and afterward that which is spiritual) - 1 Cor 15: 46.
What but the goodly tents and tabernacles of the "Holy Nation," the "chosen generation," the "royal priesthood," the "purchased people," the "Israel of God" (1 Pet. ii. 9; Gal. vi. 16);
...Behold them "abiding according to their tribes" -- those tribes apocalyptically "sealed in their foreheads with the seal of the Deity" (vii. 4-9). How beautiful are they in their encampment, who as the four living ones, lie foursquare, and as broad as their length, being 144 cubits, which is "the measure of a Man, that is, of the Angel" -- even of the RAINBOWED ANGEL (Apoc. xxi. 16,17); whose altitude is equal to his breadth; an altitude by which his relationship to "the light which no man can approach unto," is established and revealed.
But, why do they lie there in their encampment? What is their angelism? Why are they thus marshalled, "looking forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?" Why have they been hastily transported hither in clouds? Why are they here in convention with the Lord in the aerial? Are they to remain here permanently encamped in the elevated region of the peninsula?
No, the wilderness of Sinai is only the place of gathering where the saints are organized, and developed into this mighty angel. They are the SWIFT CLOUD upon which the Spirit rides. In their camp, they are but waiting for "judgment to be given to them," that they may go forth and "take possession of the kingdom under the whole heaven." "He stood and measured the earth."
The wings of their flight upon the prey are not yet expanded. Though they had been gathered by the angels of his power into the presence of Israel's King, preparation for action upon the outer world was not complete. Israel after the flesh has to be "made willing" to move in obedience to the commands of Jesus, as the Leader and Commander of the people" (Psa. cx. 3; Isa. lv. 4).
This may be also the mission of the angels. But this work of the Spirit, however, executed by the angels or by the saints, it would seem to be a necessary preliminary to a general movement for their deliverance. This is after the order of the type. The Spirit's Messenger in the bush sent Moses and Aaron to the elders of Israel to make the people willing to remove from Egypt under their leadership, before any communication was opened with the court of Pharaoh, or any judgment had been inflicted upon their enemies and oppressors.
But all things being prepared, the quietude of the camp of Sinai is changed for "the noise of great waters." The scene becomes tempestuous.
When they stood inactive, they let down their wings. But judgment having been given to them, they extend their wings; and the noise thereof is the noise of a host marching against the foe.
Habakkuk saw this angelic multitudinous unity in full career. They would, of course, attack the peoples first who were nearest to their encampment.
These are "the tents of Cushan" and "the curtains of Midian," which are afflicted and made to tremble. This Cushan is east of the Tigris and north of the Persian gulf; the Midianites are the Arabs of the desert, who are to "bow down before him" (Psa. lxxii. 9).
7 He shall pour the water out of his buckets, and his seed shall be in many waters, and his king shall be higher than Agag, and his kingdom shall be exalted.
As Agag was the proper name for the Amalekitish kings, so Gag or Gog without the "A," is the proper name of the ruler of the territory inhabited by the children of Magog, grandson of Noah. Thus the power styled Agag in the days of Moses, becomes typical of the power styled Gog in the time of the revelation of the prophet, like unto him in power and great glory.
Israel encountered Agag while on their march to Canaan. Agag was then the chief power of the nations, whose policy was to prevent their establishment in Canaan. The antitype to this is, the existence of a chief power previous to their restoration, whose policy shall be to prevent their re-settlement there as an independent nation under its own king and institutions.
The antitypical Agag is provided in Ezekiel's Gog; and, as the Agag of Amalek and the Gog of Magog, though of different race, yet are the same in policy and at similar epochs in regard to Israel, they are identified in prophecy as the beginning and end of one and the same hostile power; for had Agag and Gog been Mosaic contemporaries, they would both have fought under the same banner against Israel, to exclude them from the land.
This being premised, the prophecy of the Spirit by the mouth of Balaam, will be seen to await its completion in the latter days.
"How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! His king shall be higher than Agag, and his kingdom shall be exalted. Ail brought him out of Egypt; he hath, as it were, the strength of an unicorn; he shall eat up the nations, his enemies, and shall break their bones, and pierce them through with his arrows."
Having said this, Balaam added,
"Behold, Balak king of Moab, I will advertise thee what this people, Israel, shall do to thy people in the latter days."
Having declared this, he spoke of the fate of the Amalek Power of the same period. Moses says that,
"when he looked on Amalek, he took up his parable, and said, The chief of the nations is Amalek; but his latter end is for destruction"—Numb. 24:7, 20.
This was uttered as "a parable," or dark saying; that is, Balaam's words imported more than would be accomplished in the Agag-Power, contemporary with himself. "He looked on Amalek"—he saw in him the representative of a mighty power which should exist in the latter days, and contend with Israel; but that the King of Israel, Jacob's star and sceptre, should destroy him , and have a dominion more exalted than the chief power of the nations—higher than Gog.
Herald of the Kingdom and Age to Come, Aug 1859
The time now comes for the King of Israel to be higher than Gog, or Agag; and for his kingdom to be exalted. Thus officered, and commanded by Michael the Great Prince, "he shall eat up the nations his enemies, and shall break their bones, and pierce them through with his arrows."
In this third part of the sixth vial, the Star of Jacob prepares to shine forth as Israel's Sceptre, and to smite the princes of Moab, and destroy all the children of Sheth -- him that remaineth of the city.
When all the necessary preparations shall have been completed, the time will have arrived for the Star of Jacob to set these forces into motion, for the purpose of "destroying him that remaineth of the city"; and in the work of destruction, of hewing their way out from the wilderness of the peoples into the land of Israel.
In the development of this work, "it shall come to pass" that they will be an united people: "the envy of Ephraim shall depart, and the adversaries of Judah shall be cut off; Ephraim shall not envy Judah, and Judah shall not vex Ephraim.
13 If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of Yahweh, to do either good or bad of mine own mind; but what Yahweh saith, that will I speak?
Can not - not the right attitude, there is regret and compromise...should be 'I will not' go beyond Yahweh's commandments
The time is come in which there must be no faint heartedness, and when a courageous testimony must be borne for the word of the kingdom. Ministerial favour and popularity must be utterly disregarded; and the question be, not "what saith the minister?" or "what will people think?"
It matters not what they say, or think, in the case; the simple question is, "How is it written?" "What saith the word?" Let this course be pursued in candour, and I doubt not, but in a short time a people will spring up in this island prepared for the Lord, whom he will acknowledge at his return.
Elpis Israel 3.3.
18 And Edom shall be a possession, Seir also shall be a possession for his enemies; and Israel shall do valiantly.
The wild Arabs of the desert, who have descended from Ishmael; or the Edomites, the posterity of Esau; both of which races illustrate the moral obliquity of their fathers: would have been a sorry election in which the purpose of God might be established. The rejection of Ishmael, and the election of Jacob, prove the wisdom and foresight of him with whom the fathers had to do. He sees the end of all things from the beginning; and perceiving the future characters of the two races, he said by Malachi, "I loved Jacob, and I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness."
It may be remarked here, that the election of Scripture hath reference to "the purpose of God " in relation to the constitution of the kingdom. He hath elected its territory; He hath elected the nation to inhabit it for ever; He hath elected the king to rule over it; and He hath elected its saints to assist Him in the administration of its affairs. The election in all these cases has been "of him that calleth." ...
Elpis Israel 2.3.
19 Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city.