We all know the story. Following Adam's fall, divine promise was given of a coming Redeemer who would restore that which had been lost (Gen. 3:15).
Satanic offensive did not cease with God's promise of a renewed order, however. Righteous Abel, almost certainly perceived as in some way related to the pledged "seed of the woman," was killed by Cain, "who was of the evil one" (Gen. 4:8; I John 3:12). More than uncontrolled temper or violent sibling rivalry, the act constituted direct assault upon God's design for the restoration of mankind and creation.
Nor did the onslaught stop at this point. Balaam's effort to incite Israel's destruction by corrupting the nation (Num. 25:1-3; Rev. 2:14); Saul's attempts on the life of David through whom the promise continued (I Sam. 16:14, etc.); Queen Athaliah's endeavor to annihilate Davidic descent altogether (coming within one infant's life of success, II Kings 11); Haman's genocidal onset against the Jewish people (Book of Esther), and other like efforts all represented satanically inspired attempts to thwart Christ's promised advent.
One further incident merits attention here - the particulars of which will also help explain the later "Balaam episode." As Israel approached the "promised land" in its journey from Egypt, significant battles were fought and won. Fearing for himself and his kingdom, the Moabite king Balak sent for Balaam, a gifted, albeit apostate, prophet. Balak would pay the prophet a handsome sum in exchange for pronouncing a curse on the advancing Israelites.
Forbidden by God to do so, Balaam then devised a plan in which he would advise King Balak as to how Israel might be induced to bring destruction on itself. It all hearkened back to a prior Israeli episode. Early on in the Exodus, the people had engaged in a riotous paganistic orgy - sex, golden calf and all. "And the LORD said to Moses, 'I see how stiffnecked this people is... Now then, let Me alone that My anger may burn against them, and that I may destroy them'" (Ex. 32:9,10). Yet Moses had interceded for the people, in conseaquence of which the larger part was spared.
The preceding was well known to Balaam. King Balak had only to revive the same apostasy among the Israelites to incite the same divine response. Hence the prophet's proposal, and Balak's agreement to, an attempted reintroduction of the previous debauchery within the Israeli community (Rev. 2:14; Num. 25:1-3 - for final outcome see remainder of chapter).
Importantly, in declaring His intent to destroy the people in association with the earlier breakdown, the Lord had also informed Moses that in their place, "I will make of you a great nation" (Ex. 32:10). Given Jacob's deathbed prophecy that the messiah/king could come from Judah's posterity (Gen. 49:8-12), considerable uncertainty might have ensued here. Moses was of the tribe of Levi (Ex. 2).
How to resolve the difficulty? While God's ways are not always readily comprehended (Isa. 55:8,9), His foreknowledge of Moses' response and ultimate outcome of the crisis could thus permit the "staying" of His hand. At this juncture the test had become that of Moses, his quality of spirit and reaction. An important insight is to be found here.
What to make of it all? Simply this: God is faithful. Despite the difficulties, struggles and opposition preceding the event, "When the fullness of time was come, God sent forth His Son, born of a woman... that we might receive adoption as sons" (Gal. 4:4,5).
That is indeed cause for celebration.
Burl Ratzsch
