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How awful is the contrast in this history between the mind of God and the designs and wishes of man! And I am disposed to think that such a reference will lead us to the conclusion that the conduct of men in all ages has borne a resemblance to that of the king of Moab in this particular instance; and that the people whom God has especially distinguished and blessed has been singularly the object of the contempt or cruelty of man.

I. In the first place, we are TO EXAMINE THE CONTRAST IN DIFFERENT AGES BETWEEN THE DESIGNS OF GOD AND THE CONDUCT OF MAN TOWARDS THE PEOPLE OF ISRAEL.

1. And here it is scarcely necessary to observe that the persecution of the Jews on their journey to the promised land was not confined to the instance recorded in the text. The Egyptian persecution, for instance, has scarcely any parallel in history.

2. But let us pass on to another period. It pleased God, in a most singular manner, to stir up the mind of Cyrus to rebuild the temple of Jerusalem. But no sooner was the merciful design developed, than the hostility of man discovered itself. The books in which the history of the rebuilding of the temple is recorded, describe a succession of the most criminal plots to resist its progress.

3. Thus, also, at a third period. No epoch is more distinguished by the merciful designs of God in favour of the Jews than the time of our Lord's appearance upon earth. One of the highest evidences of the favour of God, is the gift or increase of the means of religious instruction. Consider, then, the peculiar privileges of the Jews at the coming of Christ. But how were they regarded by the inhabitants of the world? They were neglected, and they were oppressed. They were enslaved by the Romans, and every species of indignity was inflicted upon them.

4. But let us now come to a fourth period, viz., to our own days. And here it is necessary to observe that, notwithstanding the continued unbelief of the Jews, the merciful intentions of God towards His prostrate people are as obvious now as at any other period of their history. They are indeed fallen, but is the patience of God therefore towards them exhausted — has He no mercies in store for them — does He mean to leave them in the dust? Such is the design of God with regard to the people of Israel, which is revealed to ourselves. And now let us contrast it with the conduct of mankind. Consider, then, the contempt in which the Jews are almost universally held. Is not the word Jew a name almost of execration among many? But can such a feeling be made to harmonise with the designs of God? Can the voice of insult have any concord with the lofty and triumphant songs and triumphs of prophecy?

II. I proceed TO EXAMINE SOME OF THE REASONS BY WHICH THIS OPPOSITION TO THE WILL OF GOD IS JUSTIFIED.

1. Some persons attempt to vindicate their neglect of the Jews by a reference to the crimes of this people in the earlier stage of their history. But then, are we to be the administrators of Divine vengeance? Are we, by a sort of posthumous retribution, to visit the crimes of other ages upon the people of this?

2. A second reason for this neglect of the Jews is founded upon the defects of their present character. Can a people such as these merit any public regard? Are they not stamped with all the features most offensive to God and to good men? These also are facts not to be disputed. Their rejection of Christ has brought with it a train of the most tremendous curses: His "blood" has been and is "upon them and upon their children." Their moral defects spring from their religious defects. They want honesty, because they are ignorant of Christ. They want purity, because they have never been led to the fountain which "cleanseth from all sin." Give them, under God, a knowledge of their Saviour, and you shall see the graces of Christianity bursting upon the barren soil, the water rushing from the rock, and the wilderness blossoming like the rose.

3. Again, a third class of objectors say, "Why not leave the Jews as you find them? It is inhuman to disturb their repose, and introduce faction among them." To this I answer, If the conduct of the friends of this society is intolerant, it is the intolerance of Heaven: it is the intolerance of the "good Shepherd who laid down His life for the sheep."

4. A fourth class of objectors have said, "You take upon yourselves to be, not only the interpreters, but the agents and executors of prophecy. Because God has predicted that the Jews are to be restored, you assume that He means you to be the administrators of His plans." — We answer, no; we are not following the voice of prophecy, which may apply to others as well as to ourselves: we are obeying the command of God, which must apply to ourselves in common with all Christians.

5. Again, it has been said by some, "We discover no particular encouragement to undertake the conversion of the Jews at the present moment, either in the circumstances of our own country, or in those of the world in general." To this I reply, that I do discover such encouragement. I discover it in the dislocation of the Mahometan power, which has always been the grand political barrier to Jewish restoration. I discover it in the fact that many of the Jews themselves entertain the same opinion. I discover it in the remarkable circumstance, which appears to be well authenticated, of many Jews having manifested of late a singular disposition to migrate to their own land. I hear again the voice of Him, who condescended to spring from a Jewish mother, and to dwell upon its favoured soil, calling upon us to teach all nations, "beginning at Jerusalem." "The age of chivalry is gone." And God be praised that it is, if by that term is designated the unnatural combinations of pious zeal and fiery ambition, by which the Crusaders were characterised. But, thank God, the age of Christian zeal is not gone. And to that zeal I would now present an adequate, a sublime, a most interesting object. It is before men inflamed by this holy ambition I would lift up the banner of the Cross. Oh, remember that even now "the gates of the daughter of Zion lament and mourn, and that she, being desolate, sits on the ground."

(J. W. Cunningham, M. A.)

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KJV: And the LORD put a word in Balaam's mouth, and said, Return unto Balak, and thus thou shalt speak.

WEB: Yahweh put a word in Balaam's mouth, and said, "Return to Balak, and thus you shall speak."