commandments were the tables of the covenant, which Israel were commanded to

keep, but alas were to break.  Only under the terms of the New Covenant, with

a better sacrifice and a better priesthood, will Israel ever reach this

exalted position 'above all peoples'; but as we have seen, they were, are and

will be the 'people' by Promise and by Redemption.

In Exodus 33 there are one or two searching references to this people:

They are a stiffnecked people (verses 3 and 5).

In spite of all Israel's rebellion and failure Moses reminded the

Lord saying, 'consider that this nation is Thy people' (verse

In spite of their failure, the Presence of God with them marked

them off from the rest of the nations 'so shall we be separated,

I and Thy People, from all the people that are upon the face of

the earth' (verse 16).

We have, therefore, two great doctrines to remember.  One is that the

initial covenant made with Abraham was unconditional.  Israel must be a great

and blessed nation.  The giving of the law some 430 years afterwards cannot

make that initial covenant void (Gal. 3), but the special blessings attaching

to that added covenant could be, and were, forfeited.  Consequently we have a

complex theme running through the Old Testament.  'The people' as viewed

simply as the chosen race without reference to individual or collective

obedience, 'the people' marked by the token of circumcision, redeemed by the

blood of the Passover Lamb, and entering into the Covenant of Sinai; a stiff

-necked people, yet a people beloved because of the fathers.  A people that

could be given an everlasting name, loved with an everlasting love and

blessed under an everlasting covenant, yet who could nevertheless become lo -

ammi, 'not My People', lo -ruhamah, 'not having obtained mercy', and

scattered among all nations of the earth because of their apostasy.

The arrival of Israel 'in the plains of Moab on this side Jordan by

Jericho' (Num. 22:1), caused considerable uneasiness in the mind of Moab and

its rulers.  So Balak the son of Zippor who was king of the Moabites at the

time, sent a message to Balaam the son of Beor saying, 'Behold, there is a

people come out from Egypt; behold, they cover the face of the earth, and

they abide over against me; come now therefore, I pray thee, curse me this

people' (Num. 22:5,6).  Balaam's curses and his blessings were evidently

respected, for the king said, 'I wot that he whom thou blessest is blessed,

and he whom thou cursest is cursed'.  When Balaam inquired of the Lord

concerning this request, a statement was made that adds another item to our

growing knowledge concerning this peculiar and separated people.  In spite of

the opinion expressed by Balak concerning Balaam's powers, God said to him,

'Thou shalt not curse the people: for they are blessed' (Num. 22:12).

Balaam, as it is well -known, persisted in his intention to respond to

the call of Balak but was warned by the Lord that only the word that He spoke

unto him, would he be permitted to speak.  After the ceremonial offering of

seven oxen and seven rams on seven altars, Balaam utters his first parable.

We cannot mutilate this parable by partial quotation, we give it as it is

'And he took up his parable, and said,

"Balak the king of Moab hath brought me from Aram,