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Numbers Chapter 22

Summary of the Spiritual Sense

1. The man of the church comes into a state of the adulteration of good externally, ver. 1.
2. But those who are internally in such a state fear genuine spiritual truths, vers. 2-4.
3. And hence they consult falsity derived from evil, which interprets the Word from selfish love, vers. 5-7.
4. The false teacher, however, is forbidden to cause aversion from the Lord in the truly spiritual man, and, outwardly, he is constrained to submit, vers. 8-14
5. But he is now more strongly tempted by evil, inwardly desiring to comply with its promptings, notwithstanding his knowledge of the truth; and hence he is permitted to go forward in the path of error, vers. 15-21.
6. And yet Divine Truth is really opposed to him, while, by means of his rational powers he endeavours to carry out his purposes, ver. 22.
7. But even natural reason recognizes Divine Truth, and is afraid of it, being thereby diverted from error and urgent for the cultivation of good, while evil is persistent, and therefore injures the Rational, ver. 23.
8. Again, the progress of error is impeded by the opposition of the truth in an accommodated form, yet still the false teacher persists, the natural affections are injured, and the Rational is further perverted, vers. 24-25.
9. And, thirdly, Divine Truth opposes error in the state where falsity is confirmed, and the Rational is therefore prostrated, but still has power to speak, from the Lord, convincing truths; and reproof from Divine Truth Itself follows, producing repentance, but only outwardly, vers. 26-35.
10. And therefore the false teacher is permitted to continue his career and to come into communication with adulterated good, vers. 36-41.

1.  The children of Israel journeying, denotes that the man of the Spiritual Church advances towards the heavenly life, 3654, 1457; pitching in the plains of Moab, denotes coming into a state of the adulteration of good, 1616, 2468; and beyond Jordan by Jericho, denotes as to the external man who is in the knowledges of goodness and truth, 1585, 10300 end.

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2.  By Balak the son of Zippor seeing what Israel had done to the Amorites is denoted that the evil derived from the falsity of such good is disturbed by the predominance of the spiritual man, over the evil of the natural man in general, because Balak means one that wastes and destroys, and thus he denotes evil, a son denotes derivative truth or falsity, and Zippor means a bird or sparrow, and therefore also denotes truth or falsity, 411, 10510, 5912, 489, 778; to see denotes to perceive, and in this case disturbance as the effect of seeing, 2150; Israel denotes the spiritual man, 3654; and the Amorites denote evil in general, 1857.

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3.  By Moab are denoted those who are confirmed in the evil of adulterated good, 2468; by being sore afraid of the people is denoted greatly fearing those who are in truths, 390, 1259; by "because they were many" is evidently denoted that truths are abundant and prevail, 6172; and by Moab being distressed because of the children of Israel, or by their abhorring the children of Israel, is denoted that they are brought into distress by the powerful influence of the man of the church, 59, 3654.

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4.  Moab saying to the elders of Midian, denotes the perception of adulterated good through the falsities confirmed, 2468, 1822, 3242, 2348; "Now shall this multitude lick up all that is round about us," denotes that spiritual truths will take away all their delights, 7843; "as the ox licketh up the grass of the field," denotes even as corrupted natural affection takes away all spiritual truth, 2180, 5149, 5101; and Balak the son of Zippor being the king of Moab at that time, denotes that such evil natural affections derived from falsity are the governing principles with those who adulterate good, ver. 2, 1682, 2468, 2212.

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5.  Balak sending messengers to Balaam the son of Beor, denotes that evil consults falsity derived from evil, because Balak denotes evil, ver. 2, sending messengers denotes consultation, 4239; Balaam means old age, or ancient of the people, or the destruction of the people, and therefore denotes falsity confirmed, 2348, 1259, 10510, and Beor means burning foolish, mad, and therefore denotes evil, 9055, 4217³, 5145⁶; to Pethor which is by the River, to the land of the children of his people, denotes which interprets the truths from selfish love, and from knowledges most external, because Pethor means uttering, interpreting, explaining, and therefore denotes these things, spiritually, 5168, 6620; the River, or the Euphrates, denotes knowledges most external, 1585, 1866, 120, and the land of the children of his people, denotes, in this case, a state of selfish love, 1733, 1992, 4112; a people come up from Egypt, denotes the man of the Spiritual Church delivered from the tyranny of the merely natural life, 8866; covering the face of the earth, denotes having been instructed in Divine Truths in all fullness, 2576; and abiding over against Balak, denotes opposition to adulterated good, 1293, 6907.

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6.  "Come now therefore, I pray you, curse me this people," denotes that the destruction of the spiritual man is desired, 245; "for they are too mighty for me," denotes that falsity cannot withstand truths, 8315; "peradventure I shall prevail that we may smite them," denotes that it may possibly prevail, and do injury, 3927, 6758; "that I may drive them out of the land," denotes in order that truths may be separated, 386; and "for I know that he whom you bless is blessed, and he whom you cursest is cursed," denotes being possessed by the delusion that falsity of this kind is all powerful, and is either able to effect conjunction with heaven or to cause aversion from it, ver. 5, 3530, 245.

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7.  The elders of Moab, and the elders of Midian, denote those who are in adulterated good and in its falsities, ver. 4; departing with the rewards of divination in their hand, denotes seeking to gain communication with them who teach truths from selfish principles, 9927, 3956, 3698, 878; and their coming to Balaam and speaking the words of Balak, denotes exciting and stimulating in them the love of reward, and having done so to scatter the fears of adulterated good, and aid those who desire to throw off the influence of the spiritual man, 1853, vers. 5, 6.

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8.  Balaam saying, "Lodge here this night," denotes that the false prophet, from his selfishness, temporizes with the insinuations of evil and falsity, suggesting delay in the state of obscurity, 8002, 1712; "and I will bring you word again as the Lord shall speak to me," denotes, evidently, that an answer shall be given according to the Word of the Lord, 1288, 2951, 2001; and the princes of Moab abiding with Balaam, denotes that corrupted good and its falsities abides with those who would teach the truth for selfish purposes, 1482, 2468, ver. 5.

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9.  God coming to Balaam, denotes that Divine Truth also has influence with them externally, 2001, 1853, ver. 5; and saying, "What men are these with you?" denotes the suggestion of inquiry as to the quality of evil influences, 1822, 2693, ver. 4.

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10.  Balaam saying to God, "Balak the son of Zippor, king of Moab, has sent to me saying," denotes that confession is made that evil from the falsity of corrupted good insinuates, ver. 5, 1822, 2001, ver. 2.

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11.  "Behold, the people is come out of Egypt," denotes that the man of the Spiritual Church is delivered, 8866; "it covers the face of the earth," denotes that he has been instructed fully, 2576; "now, come curse me them," denotes that corrupted good desires the suppression of him, 245; his coming out from Egypt also, evidently, denotes predominance in the external man, 1851; and " peradventure I shall be able to fight against them, and shall drive them out," denotes if possible to fight against him, and to destroy him, 1664, 386.

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12.  God saying to Balaam, denotes that the false prophet or teacher perceives from the Word in his understanding, 2001, 1822, ver. 5; "You shall not go with them," denotes that he ought not to be associated with corrupted good and its falsities, 3335, ver. 4; "You shall not curse the people," denotes that the man of the church is not averted from the Lord, 245; and "for they are blessed," denotes that he has conjunction with Him, 3530.

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13.  Balaam rising up in the morning, denotes a state of illustration, superstition and fear, 7306; it is said superstition and fear, because these are the states, as to the understanding and will, of the false prophet, 2826³ ; his saying to the princes of Balak, "Get you to your land," denotes that he desires to separate himself from corrupted "good and its falsities, 1822, 1842, ver. 2, 2468; and "for the Lord refuseth to give me leave to go with you," denotes that the power of Divine Truth prevails with him in that state, because although Jehovah denotes Divine Good, this is not realized by the false prophet except in externals; and to refuse in this case signifies the operation of Divine Truth, as it were, separate from Divine Good, 2001, 4990.

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14.  The princes of Moab rising up and going to Balak, and saying, "Balaam refuseth to come with us," denotes that, consequently, evil and its falsity are apparently separated from communication with the Word falsified; and it is perceived by the corrupted man that he cannot avail himself of its influence, 1842, ²4⁶5. 3335. ver. 5, 4990.

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15.  Balak sending yet again princes more honourable than they, denotes that still corrupted good is persistent, and again communicates with the false teacher by exciting in him the love of reward more intensely, ver. 2, 4239, 1842, 8897.

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16.  Their coming to Balaam and saying to him, "Thus says Balak the son of Zippor, 'Let nothing, I pray you, hinder you from coming to me,' " denotes that thence the false teacher perceives from the evil derived from the falsity of adulterated good that he ought by all means to be conjoined with the evil of corrupted good, ver. 5, 1822, ver. 2, 5934. It is said here, "conjoined," and not merely "to communicate," or "to be present," on account of the words "let nothing hinder you," which clearly denote strong desire, 3173 on Gen 24:56, taking the term "hinder," or "delay," or "keep back," in the opposite sense here implied.

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17.  "For I will promote you to very great honour, and whatever you say to me I will do," denotes that the love of honour and glory and reward and evil is willing, for the sake of its own ends, to be submissive to the power of the Word falsified, ver. 5, ver. 2, 8897; and "Come therefore, I pray you, curse me this people," denotes that evil eagerly desires the destruction of genuine truths, ver. 2, 245, 1295.

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18.  Balaam answering and saying to the servants of Balak, denotes that the false teacher thinks from the evident force of the truth, ver. 5, 6943, ver. 2; and "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," denotes that although corrupted good should be able, externally, to enrich him with all abundance of truths and good affections, yet it is impossible to exceed the limits of Divine Truth, which outwardly controls the wicked and compels their obedience, ver. 2, 5619, 1488, 425, 3335, 1288, 2001, 5264.

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19.  "Now therefore, I pray you, tarry you here this night that 1 may know what the Lord will speak to me more," denotes that yet under the influence of selfish love, which causes obscurity, he still temporizes, in the hope that even the Lord Himself may change, ver. 5, 3613, 1712, 2230, 2001, 2951.

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20.  God coming to Balaam at night and saying to him, denotes that therefore, according to his state of obscurity, he perceives from Divine Truth when selfish impulses and thoughts are strong, 2001, ver. 5, 1712, 1822; it is said "when selfish impulses and thoughts are strong," because the messengers of Balak and their message involve this, vers. 13, 16, the men representing Balak, ver. 2, and their coming and calling Balaam, denote presence and influx, 7955; Balaam rising up and going with the messengers, denotes that the false teacher is drawn on by evil and falsity, 2401, 3335; and "but only the word that I speak to you, that shall you do," denotes that still he is aware that he cannot exceed the force of Divine Truth from the Lord, ver. 18.

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21.  Balaam rising up in the morning, saddling his ass, and going with the princes of Moab, denotes that therefore, in another state of illustration, he is roused to activity, adapting the rational faculty of the natural man to his selfish aspirations, and proceeding to communication with adulterous good, ver. 5, 2401, 7306, 2781, 3335, vers. 15, 16.

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22.  God's anger being kindled because he went, denotes that by so doing he is averted from Divine Truth, 2001, 5798; the angel of the Lord placing himself in the way for an adversary against him, denotes that it cannot but be opposed actually to his fallacies and infatuation, 6280, 2799²⁰, 9314; and Balaam riding upon his ass, and his two servants with him, denotes that he is led forward by delusive arguments supported by external appearances of good and truth, 2761⁶, 2781, 9034, 5194.

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23.  The ass seeing the angel of the Lord standing in the way, with his sword drawn in his hand, denotes that the Rational, in spite of its condition, perceives Divine Truth, from Divine Good as its opponent, and also its power to destroy falsity, 2781, 2150, 6280, 2799²⁰, 3136, 4861; the ass turning aside out of the way and going into the field, denotes diversion from the path of error, and tendency to conjunction with good, 2781, 2330, 2971; and Balaam smiting the ass to turn her into the way, denotes that the affection of falsity perverts the Rational, and forces it to bend to its requirements, ver. 5, 6758, 4861.

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24.  The angel of the Lord standing in a hollow way between the vineyards, denotes that the progress of error is opposed by Divine Truth from Divine Good, as manifested in the obscure perception of spiritual truths, 6280, 2799²⁰, 3136, 4715, 4861, 1071; and a fence being on this side and a fence on that side, denotes limitation by the appearances of good and truth in the external or natural man, 6419, 4410. In this verse, the "hollow way" is taken to mean the same as a valley, and reference is made accordingly, because the Hebrew expression is formed from a word which means the palm or hollow of the hand; and as it is here applied in connection with the fences, plainly signifies a state of the obscure perception of truth peculiar to those in the condition represented by Balaam.

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25.  The ass seeing the angel of the Lord, denotes that still the Rational perceives that Divine Truth, as before, is opposed to it, 2781, 2150, 6280, 2799²⁰ ; thrusting herself against the wall denotes being deluded by appearances, and strongly drawn to them, 6419; crushing Balaam's foot against the wall, denotes that the natural affections are injured, 2162; and smiting the ass again, denotes that again the affection of falsity perverts the Rational to cause it to err, ver. 22.

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26.  The angel of the Lord going further, and standing in a narrow place where was no way to turn either to the right hand or to the left, denotes that yet again the progress of error is impeded by Divine Truth from Divine Good in the state where falsity is confirmed, and where, therefore, no divergence from the path of error is possible, 6280, 3335, 3136, 37l6, 2851¹⁵, 4861, 4410, 10702.

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27.  The ass seeing the angel of the Lord, denotes that still the Rational perceives the opposition of Divine Truth from Divine Good, 6280, 2150, 2799²⁰; lying down under Balaam, denotes prostration at the same time by the force of truth on the one hand and falsity on the other, 6390, 9257, 6280, ver. 5; Balaam's anger being kindled, denotes the confirmation of the false principle and aversion from the truth, 5798; and smiting the ass with his staff, denotes that the Rational is still more injured by ultimate falsified truths, 6758, 4876.

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28.  The Lord opening the mouth of the ass, denotes that yet even then the Rational has power, from the Lord, to utter truths, 6987, 2781; saying to Balaam, denotes perception, 1822; Balaam, as the rider of the ass, denotes the depraved will, 8265; and "What have I done to you that you have smitten me these three times?" denotes a charge of injustice as to the rejection of good, ver. 23, the rejection of truth, ver. 25, and confirmation in errors, ver. 27.

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29.  Balaam saying to the ass, denotes that the Rational perceives, or, in other words, that the wicked man is compelled to acknowledge, 1822; "Because you have mocked me," denotes that the Rational is naturally opposed to evil and error, 2781, 2403; and "I would there were a sword in my hand, for now I had killed you," denotes that evil desires the destruction of the Rational by means of falsity, through which all sense of right and wrong is obliterated, 2799, 878, 4727.

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30.  The ass saying to Balaam, "Am not I your ass upon which you have ridden all your life long to this day?" denotes that yet, in spite of all, Divine Good speaks through the Rational, and insinuates that it is the servant of the will, and has been obedient to it through the course of life, 2781, 1822, 8265, 4366, 2838; "Was I ever wont to do so to you?" denotes that the Rational is never uninfluenced by the will, 2781, 5755, 8265; and Balaam saying, "Nay," denotes that this the corrupted man is compelled to acknowledge, 1822, 8265.

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31.  The Lord opening the eyes of Balaam, denotes that now, there-lore, even the false teacher is caused to perceive, 2001, 212, ver. 5; his seeing the angel of the Lord standing in the way, with his sword drawn in his hand, denotes that Divine Truth from Divine Good is totally opposed to him, and that truth is destructive of falsity, 2150, 6280, 3136, 4861, 2799²⁰; and his bowing his head and falling on his face, denotes that, externally, he is submissive both as to the understanding and will, 2153, 5145, 1999.

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32.  The angel of the Lord saying to him, "Wherefore have you smitten your ass these three times?" denotes that, from the Lord, the false teacher perceives that he has abused the Rational, has rejected good and truth, and has confirmed himself in falsity, 6280, ver. 28; and "behold, I am come forth for an adversary because your way is perverse," or headlong, or ruined "before me," denotes that Divine Truth must necessarily oppose him, because of his perverted state, 6280, 9314, 4861, 9252, 9265.

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33.  "And the ass saw me, and turned aside before me these three times," denotes that the Rational in every case had perceived the truth, and had been disposed to avoid error, 2781, 2150, 6280, 6226, 222; and "unless she had turned aside from me, surely now I had even slain you and saved her alive," denotes that unless this had been so, liberty of choice could not have been left to the corrupted will, even when the Rational was free, 6226, 4727, 726.

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34.  Balaam saying to the angel of the Lord, "I have sinned," denotes that the corrupted will now perceives that it has opposed Divine Truth, 4839; "for I knew not that you stood in the way against me," denotes that it has been blinded by selfish desires, 2230, 3136, 4861, ver. 5; and "now therefore, if it displease you, I will get me back again," denotes that, from selfish fear, it is willing to be outwardly obedient, 4839, 4069. It is said here "by selfish desires," and "from selfish fear," because such is the state of those confirmed in evil by falsity, as the context shows.

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35.  The angel of the Lord saying to Balaam, " Go with the men," denotes that Divine Truth teaches that every man must be left to act according to reason and liberty, 6280, 1822, ver. 5, 3335, vers. 15, 16, 10612; "only the word that I shall speak to you, that shall you speak," denotes that yet the Divine Providence secretly controls all things for the best, 1288, 2951, 10774, 10779; and Balaam going with the princes of Balak, denotes that thus the corrupted man decides in favour of his own selfish desires, ver. 5, 3335, vers. 15, 16.

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36.  Balak hearing that Balaam was come, denotes that therefore the state of adulterated good is intensified by communication with the corrupted understanding, ver. 2, 3869, ver. 5, 1853; his going out.to meet him to the City of Moab, denotes that the will flows into the understanding and conjoins itself therewith in accommodated doctrine, 4247, 402, 2468; and the city being on the border of Arnon, in the utmost part of the border, denotes that, in this case, it is the conjunction of evil with falsity on the ultimate plane of life, 8063, chap 21:13, 26.

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37.  Balak saying to Balaam, "Did I not earnestly send to you to call you? " denotes that the corrupted understanding perceives from the impulses of the depraved will that it desires to confirm its state by falsities, ver. 2, 1822, ver. 5, 6047; "Wherefore earnest you not to me?" denotes plainly, "Why, then, has there been hesitation?" vers. 12, 13; and "Am I not able indeed to promote you to honour?" denotes that selfish love is able to promote and exalt its votaries, ver. 2.

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38.  Balaam saying to Balak, "Lo, I am come to you; have I now any power at all to speak to you? The word that God puts in my mouth, that shall I speak," denotes that the corrupted will now perceives from the light of truth itself, present in the corrupted understanding, that indeed it desires to gratify selfish love, but that it cannot overcome the power of genuine truth, and must, even from selfish considerations, comply with its requirements, ver. 5, 1822, ver. 2, 5934, ver. 35.

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39.  Balaam going with Balak, and their coming to Kiriath-huzoth, denotes that therefore the conjunction of the corrupted understanding and the depraved will is, as yet, most external, because by Kiriath-huzoth is meant the city of streets, of courts, of out-fields, of suburbs, and thus it denotes an external state, or a state most external, 2336, 3271, 7407, Lev 25:34, 6078.

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40.  Balak sacrificing oxen and sheep, and sending to Balaam and the princes that were with him, denotes that the depraved will now influences the understanding by the force of its affections external and internal, and thus makes that conjunction a little stronger, ver. 2, 923, 2180, 4239, ver. 5, 1482.

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41.  It coming to pass in the morning denotes the occurrence of a state of illustration, 4979, 7306; Balak taking Balaam, and bringing him up into the high places of Baal, denotes the falsities from selfish love from which is corrupted worship, 2722, 10642; and his seeing from there the utmost part of the people denotes that the corrupted understanding is gifted, for the time being, with the perception of the opposing truths of the church remotely, 2150, 3695, 1259.

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Discussion

In commenting upon this most interesting chapter, even in its literal sense, let us, to begin with, consider all together the first three sections. The picture in general is the state of the church, when so far depraved as to be confirmed in its state of adulterated good. And this is evident from the whole contents of this chapter in its internal sense, and also from the contents of the two chapters following; as well as from what is said in ver. 1, namely, that the children of Israel pitched in the plains of Moab, beyond Jordan, at Jericho. For by pitching a tent is here denoted the conjunction of falsity with evil; beyond the Jordan manifestly signifying as to the external man, and by Jericho some knowledge of good and truth in that state. But it must not be forgotten that the children of Israel, specifically, denote the true church as to its internal state in this narrative.

But next we have to consider the signification of Balak the son of Zippor the king of the Moabites, and his fear of the Israelites; and as Balak means what wastes and destroys, it is clear that he denotes the inmost principle of evil which corrupts good, this being derived from the falsity signified by Zippor, which means a bird or sparrow, and some suppose this was only a particular name of Balak, while others think it may have been the name of the former king of Moab (chap 21:26), whom Sihon the king of the Amorites had conquered; but in any case it is clear that Zippor, from correspondence, denotes the falsity productive of the evil denoted by Balak; that is, the falsity derived from the evil of selfish love, for evidently this is that by which good from the Lord is adulterated. For in Ps 84:3, the sparrow denotes spiritual truth (AE 391¹¹), but here in the opposite sense, falsity; and if we take the Hebrew word to mean a sparrow in particular, and not a bird in general, then, as being one of the smaller birds, it will correspond to the falsity from selfish love acting through the sensual love, namely, that sensual love into which man is first born, and which first adulterates good from the Lord. Our lesson, therefore, in this connection is that we must be particularly careful in not allowing our good to be contaminated with such falsity. But we now learn also another lesson, namely, that they who are confirmed in evil, like those here represented by Balak and the Moabites, are inspired with fears, by the proximity of spiritual good and truth, not, however, because these are the cause of any fear, but on account of the opposition and aversion of the wicked themselves to what is good and true, and because this fear is  intensified by the falsities in which they are confirmed, as is shown, by the spiritual sense of ver. 4. For the Midianites denote such falsities, as we have already seen. And here, too, we may be reminded that "in general all who in the hells are ruled by fears (HH 543), and also that "there is no fear in love: but perfect love casteth out fear, because fear has punishment; and he that fears is not made perfect in love " (1 John 4:18). Hence, therefore, we may now understand well the spiritual meaning of Balak and the Moabites, and also of the Midianites, who play so important a part in this history.

But now Balak sends messengers to the false prophet Balaam. And it is particularly interesting to observe, again, how the meaning of the proper names gives their correspondence, and also how the sense derived from the combination of these correspondences coheres with the subject and with the series of the internal sense of vers. 5-7. And consider here two points. First of all corrupted good, in its confirmed state, values the truth of the Word, and seeks by its means, as falsified by the corrupted understanding, to secure its ends, which, of course, are selfish ends. And this thing, as, indeed, we know from history, has actually taken place in former perverted churches; and also there is a strong tendency in the unregenerated and yet imperfect man of the church thus to act. And, secondly, the corrupted understanding is excited and stimulated by the love of reward, and for the sake of such reward is willing, if it only be permitted, to curse instead of to bless, good and true spiritual principles, or the church which is the embodiment of such principles. Let every person, therefore, search in his own heart and mind, and beware of these two things, in his own case, in order that his progress in regeneration may not be hindered thereby. For evils in ourselves cannot be overcome if we do not know that they are evils.; we cannot know this unless we see them to be so by means of the truth; and they cannot be seen unless they appear. And this accounts for the fact that people begin to be tempted when they have established in themselves some principles of truth.

And now the fourth section provides us with more food for reflection. It is plain from the signification of Balak and Balaam that the one represents evil and the other falsity, and therefore, also, that by Balak sending messengers to Balaam is denoted the influx of evil into falsity, or influx from the hells with those who are disposed to confirm falsities from their selfish love of reward. And therefore, also, by Balaam saying to Balak's messengers, "Lodge here this night," is denoted the encouragement all of us are disposed to give to evil influences; and it will be seen in the sequel of this history, both literally and spiritually, what the final result of giving such encouragement is, when it is persisted in. Hence, then, let the man of the church determine early in his life to steadily oppose the impulses of evil in himself by the adoption of truth from the Lord through the Word in sincerity, and not for selfish and hypocritical purposes, as in the case of Balaam and those whom he represents. For it is certain that he who deliberately makes use of what he knows to be the truth simply to gain his own ends is in a very dangerous position. But now see, in the next place, what the natural effect of the reception of the truth into our minds really is. For by God coming to Balaam in the night is signified that, even when we are inclined to entertain and temporize with the evil delights intensified in us by wicked spirits, conscience speaks to us and urges us to examine ourselves as to the quality of our merely natural appetites and passions. And thus what in the literal sense of the Word applies to only one person, in the spiritual sense is applicable to all men. And besides this, observe here that the term "God," has especial reference to the truth, while the term Lord, or Jehovah, has reference to good. And thirdly, note the confession of Balaam. In the light of the Truth, the corrupted man knows the quality of the evil that besets him, and he also knows the quality of the true church; and yet, internally, he hates the good and the true and cherishes the evil. For what Balak wishes in this case, is the wish of Balaam also. This account therefore, looked at internally, really shows how the corrupted understanding at last becomes one with the corrupted will, and rejects the truth, even as the will has rejected the love of it. And yet, while the state of probation lasts he is not without the capacity to see the truth, nor without the capacity to adopt it in sincerity. And moreover, from his fear of the consequences, he is able outwardly to conform to it, as the last verses of the section show.

But before concluding we have, again, two considerations to impress upon ourselves. For first of all, the truth teaches that man is forbidden to associate himself with what is false and evil, but on the contrary, to reject them. And therefore it is the primary work of every man in his regeneration, to avoid evil as a sin, and not merely to do so because it is dangerous or hurtful. Balaam sent back the messengers, but only through selfish fear; the sincere man, on the contrary, rejects evil, and also falsity, because they are opposed to what is good, and on that account are equally opposed to what is true. And secondly, the truth cannot, from its very nature, cause harm to any one, nor can it cause the aversion from good which is involved in cursing; but on the other hand, it leads inevitably to a state of good, and therefore it is the means of conjunction with the Lord, by love. And so it is well for us just at this point also, to emphasize the fact, that it is evil itself that constitutes hell, and goodness itself that constitutes heaven, and consequently that where evil is, truth cannot abide, while where good is, what is false cannot abide permanently.

But, coming to the fifth section, we have particularly to notice that it describes the decision of the will to act contrary to the teaching of the truth, and this is evident in the beginning, from the fact that Balak now sends to the false prophet princes more and more honourable than the former. That is, while the number of the messengers were increased, their dignity was also greater, thus indicating, spiritually, an appeal to the selfish affections, as well as to the intellect proud of its acquirements and its powers. And that is the reason why, in the first appeal, the messengers say, "For I know that he whom you bless is blessed, and he whom you cursest is cursed," whereas in the second the insinuation is, "I will promote you to very great honour, and whatever you say to me I will do." Hence, therefore, we may here remember with advantage that every man, having the opportunity of being regenerated, is required to make the decision whether he will or not, both from his understanding and his will, and, indeed, principally from the will, because this is the real man, and the understanding only so far as it agrees with the will. And, again, another important point now before us is that, whatever may be the state of him who is confirmed in wickedness, as to the understanding or the will, signified by silver and gold, or whatever may be his attitude towards truth and goodness, yet still the Lord governs him by Divine Truth, and compels his obedience to the laws of Divine Order in his own sphere and on his own plane; not, indeed, that either Divine Good or Divine Truth compel, but that the fear of suffering, or punishment with the wicked man and also with infernals does this. For it must be manifest from the character of selfish love that finally, through this fear, it will prefer a life of constrained obedience (Matt 25:46; HH 480, 543), to a life of perpetual punishment; and therefore it is said of the infernals, who are permitted for the wisest of reasons (HH 696) to inflict punishment on others, that these governors dare not pass beyond the limits prescribed for them (HH 543). Hence, now we see the exact spiritual value of the words uttered by Balaam: "I cannot go beyond the word of the Lord my God, to do less or more." And that this actually refers to the infernals is evident from the representation of Balak and Balaam.

One point more, however, remains to be noticed, and that is that the Lord gives His consent for Balaam to go with the messengers. Why is this? It is in order to teach the eternal truth that neither the Divine Being Himself, nor any angel of heaven, ever compels an infernal to act contrary to his own will. And hence we see that in the next section, which must now be considered, it is said that God's anger was kindled because he went, and that the angel of the Lord placed himself in the way for an adversary against him. And this requires particular attention. For God, or the Lord as to His Divine Truth, 2001, is never angry, nor does the Lord, or the Divine Good, ever act as an adversary. But it is the wicked man himself who is opposed to Divine Truth, and thus causes the appearance of anger and opposition in the Lord. For if the Lord were really the changeable Being that the states of man cause Him to appear to be, the universe could neither have been created, nor could it be preserved. Let man therefore be as careful in distinguishing between appearances and realities in the Word of the Lord as the scientist is in doing so with regard to the Works of the Lord in creation. And, proceeding to the other section, we see further the need of this caution. The appearance was that the ass saw the angel of the Lord by means of its ordinary sight, but the reality was that it saw by spiritual sight; and also the appearance was that the ass spoke, while yet it was not the ass but the angel. For it is not possible for material eyes to see anything in the spiritual world, nor had the ass the power to speak and think rationally, 1880, 1637, 1638, AE 140⁴. Before, however, considering the internal sense, it may be observed, by way of illustration, that although animals do not live for ever, because they have not the higher degrees of life, yet still their life is from the spiritual world, for "the wonderful knowledge which is, as it were, implanted in every animal is generally known " (HH 108); they have also a "spiritual part" (HH 435); and "he who believes that natural heat produces their loves is much deceived, for there is an influx of the spiritual world into the natural, and not of the natural world into the spiritual; and all love is spiritual because it is of the life itself" (HH 567); from all which it may be comprehended, in some measure, how the ass of Balaam was able to see the angel of the Lord.

And now, in taking a general review of the spiritual sense of the rest of the chapter, it will be best to consider the three states in which the corrupted man is, as he advances in the path of evil and error, the first being a state of enlightenment, and freedom, nevertheless, to act according to his evil will; the second being a state of obscurity limited by the appearance of good and truth in the external or natural man; and the third being a state in which falsity is confirmed, and there is no divergence from the path of error, as appears from vers. 21, 24, and 26 respectively. And can we not see that those are all brought about by every wicked man himself in his determination to act contrary to the truth which he knows, indeed, but does not love? There is no wonder, therefore, that it appears to him through his rational mind as the angel of the Lord with a sword drawn in his hand, as an angel because it is in reality truth, conjoined with good, and with a sword because of the opposition between truth and falsity. And here we come to a thing that is very remarkable. Balaam expresses no surprise when the Lord opened the mouth of the ass, but replies to him as if it was quite a natural event. Herein, therefore, is set forth a common spiritual experience. For those represented by Balaam know very well indeed that the Lord speaks to them through their rational faculty, and condemns their wickedness, even as the ass reproved the false prophet. But yet this fact does not make them value the power of reason as they should by ascribing it to the Lord, and following its teaching. On the contrary, it excites their rage, and enkindles in them a strong desire to destroy in themselves the power of seeing the truth. And this, moreover, is what actually comes to pass with him who is confirmed in wickedness. And so it follows that the corrupted man is compelled to acknowledge that the Rational is always the faithful servant of the will, and, from the Lord, would never lead man astray. But, again, we have a most interesting point. The Lord opened the eyes of Balaam. That is, literally, He opened his spiritual sight so that he might see the angel with the drawn sword; but spiritually, He elevates the understanding of the corrupted man, so that he perceives his own opposition to Divine Truth; that he has perverted his rational faculty by the abuse of his liberty; that now he can only be externally obedient from fear, and that, in spite of his wish to the contrary, he will yet be compelled to speak and act according to the truth. This, therefore, really is a summary of the spiritual teaching, from vers. 31-35 inclusive, and involves most weighty truths concerning the final state of a bad man. And we proceed now to consider the remainder of the chapter. For careful thought, in connection with the correspondences of the Word, will show that it describes the conjunction of the corrupted will and understanding in the ultimate plane of life: and at the same time that the understanding is still capable of being elevated so as to perceive truths, under certain circumstances, that is, when separated, for the time being, from the depraved will. And concerning this, as a conclusion, we here transcribe the following: "Evil spirits are sometimes seen turned towards the quarters of heaven, and then they have the intelligence and perception of truth, but no affection for good; and therefore as soon as they turn themselves backwards to their own quarters, they cease to be in the intelligence and in the perception of truth, and say that the truths which they had before heard and perceived are not truths, but falsities; they also wish falsities to be truths. I am informed with regard to this turning, that with the evil the understanding can be so turned, but not the will; and that this is provided of the Lord to the intent that every one may be able to see and acknowledge truths, but no one receives them unless he is in good, because it is good which receives truths, and never evil. The case is similar with man, in order that he may be amended by truths; but still he is not amended any further than he is in good. On this account man can, in like manner, be turned to the Lord, but if he is in evil as to life, he soon turns himself back again, and confirms in himself the falsities of his evil in opposition to the truths which he had understood and seen; and this takes place when he thinks within himself from his own interior state" (HH 153).