At the stage of history, then, to which our passage belongs, the strongly marked differences between nation and nation afterwards insisted upon were not realised. And this is so far true in respect of religion, that though the Kenites, a Midianite tribe, did not follow the way of Jehovah, Moses, as we have seen, had no difficulty in joining with them in a sacrificial feast in honour of the Lord of Heaven. If beyond the circle of the tribes any one, impressed by their history, attributing their rescue from Egypt and their successful march towards Canaan to Jehovah, acknowledged His greatness and began to approach Him with sacred rites, no doubt would have existed among the Hebrews generally that by such a man their God could be found and His favour won. The narrative before us, stating that Jehovah called Balaam and communicated with him, simply declares what the more patriotic and religious Israelites would have had no difficulty whatever in receiving. This diviner of Pethor had heard of Israel's deliverance at the Red Sea, had followed with keen interest the progress of the tribes, had made himself acquainted with the law of Jehovah given at Sinai. Why, then, should he not worship Jehovah? And why should not Jehovah speak to him, make revelations to him of things still in the future? So far, however, we touch only the beliefs, or possible beliefs, of the Israelites. The facts may be quite different. We are in the way of considering revelations of the Divine will to have been so uncommon and sacred that a man of very high character alone could have enjoyed them. If indeed God spoke to Balaam, it must have been in another way than to Abraham, Moses, Elijah. Especially since his history shows him to have been a man bad at heart, we are inclined to pronounce his consultation of God mere pretence; and as for his prophecies, did he not simply hear of Israel's greatness and forecast the future with the prescience of a clear calculator, who used his eyes and reason to good purpose? But with this the gist of the Bible narrative cannot be said to agree. It seems to be certainly implied that God did speak to Balaam, open his eyes, unfold to him things far off in the future. Although many cases might be adduced which go to prove that an acute man of the world, weighing causes and tracing the drift of things, may show wonderful foresight, yet the language here used points to more than that. It seems to mean that Divine illumination was given to one beyond the circle of the chosen people, to one who from the first was no friend of God and at the last showed himself a malicious enemy of Israel. And the doctrine must be that any one who, looking beneath the surface of things, studying the character of men and peoples, connects the past and the present and anticipates events which are still far off, has his illumination from God. Further it is taught that in a real sense the man who has some conception of Providence, though he is false at heart, may