Exegetical and Hermeneutical Commentary of Numbers 24:17

I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Scepter shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth.

17. In accordance with Num 24:14 Balaam treats of the future of Israel. ‘I see him (Israel), but not (as he is) now; I behold him, but not (encamped as he is) nigh.’

There shall come forth ] lit. ‘there hath trodden’ ( ). Read probably there shall rise.

a star ] A metaphor for a glorious king; cf. Isa 14:12, Rev 22:16. According to an early Jewish interpretation, found in the Targum, this verse was a prediction of the Messiah. The famous pretender in the reign of Hadrian was called Barcochba (‘son of the star’).

the corners ] better ‘the two sides [of the head],’ the ‘temples.’ In Jer 48:45, where the passage is quoted, the word ‘corner’ is in the singular, and is in parallelism with ‘the crown of the head.’

And break down all the sons of tumult ] In accordance with Jer 48:45 (‘break down’) must be read (‘crown of the head’); cf. Psa 7:16; Psa 68:21.

sons of tumult ] Heb. ‘sons of shth.’ R.V. (‘tumult’) adopts a necessary emendation ( for ) suggested by Jer 48:45.

The two lines will therefore run:

And shall smite the temples [of the head] of Moab,

And the crown [of the head] of all the sons of tumult 1 [Note: Others would read ‘sons of lifting up,’ i.e. pride ( )] .

Fuente: The Cambridge Bible for Schools and Colleges

Render, I see him, though he be not now: I behold him, though he be not near. Balaam here describes what is actually before him in inward vision.

Him – i. e., the prince, represented in the succeeding words by the Star and Scepter. The star has among all nations served as a symbol of regal power and splendour: and the birth and future glory of great monarchs were believed by the ancients to be heralded by the appearance of stars or comets: compare also Isa 14:12; Dan 8:10; Rev 1:16, Rev 1:20; Rev 2:1; Rev 9:1.

The corners of Moab – literally, the two sides of Moab, i. e., the length and breadth of the land: compare Jer 48:45.

Destroy all the children of Sheth – Rather, overthrow the sons of tumult, i. e., the warriors of Moab, whose valour and fierceness is frequently referred to elsewhere (compare Exo 15:15; Isa 15:4; Isa 16:6, etc.) Compare Jer 48:45.

Fuente: Albert Barnes’ Notes on the Bible

Num 24:17-19

I shall see Him, but not now: I shall behold Him, but not nigh.

Balaams vision

As I read these words I seem to look on the scene described. What do I see? I see the top of a wild mountain range, and I see altars smoking with sacrifices. Hard by stands Balak, with many slaves bearing costly gifts, gold, and precious stones, and spices, and garments. A little apart is Balaam, that strange mixture of a man. And now, as he gazes from the high places of Baal, and the altars of idolatry, he sees far below Israel abiding in their tents. There are the banners of the different tribes waving in the wind; the eyes of Balaam are opened, and he recalls the past of Israels history, and he foresees the future. And now, as we turn aside from this unwilling prophet who utters a blessing, in every word of which there was breathed a curse, what lessons are there for us of to-day.

1. First, we learn the awful danger of trifling with conscience, the whisper of the Holy Spirit within us. Balaam knew what was right, yet desired to do wrong.

2. We learn, too, the sin of trying to make a bargain, or compromise, with God. Hundreds of people are trying to do this, endeavouring to serve God a little, and the world a good deal. They profess to obey God, but only in the matters which they choose.

3. We learn, also, from the story of Balaams sin, never to neglect a plain duty for the sake of earthly gain. (H. J. Wilmot-Buxton, M. A.)

Two ways of seeing Christ

Commentators have differed as to the way of explaining the pronoun him, some referring it to Israel. We need scarcely say that we agree with those who refer to Him who is Jacobs star and sceptre. False as his heart was, the seer saw Him in the spirit of prophecy, and felt that a time would come when he would actually see Him. But the time when Jacobs Star would arise was not come, it was distant, and so he adds, but not now; I shall behold Him, but not nigh. This seems to be the obvious meaning of the words. But if you look at them in connection with Balaams state of mind, do they not contain a deeper and more awful meaning? Are they not prophetic of himself, as well as of Christ?–of his own awful end, as well as of Israels great destiny? I shall see Him! Yes, when He comes again; but does he express hope that he will share in the Redeemers glory and Israels blessedness? No, there is no word of hope, no expression of desire, as in the words of Job, For I know that my Redeemer liveth, &c. My Redeemer! says the afflicted saint, with an appropriating faith; whom I shall see for myself, he adds, in hallowed longing; but all that the unrighteous prophet could say was, I shall behold Him, but not nigh. In what spirit do we think of that day of which these men speak? All of us, without any exception, will see Christ. Every eye shall see Him. But how shall we see Him–nigh, or afar off? Like Job, or like Balaam? Has it been given us to say with the first, My Redeemer–mine, for He died for me? Or do we feel–must we feel, that we have no part in His salvation; and that when we see Him, it may be afar off. (G. Wagner.)

A Star out of Jacob.

Balaams prophecy of Christ as Star and Sceptre

Balaam, moved by the Spirit, sets forth Jesus in this prophecy in a twofold character–as the Giver of light, and as exercising kingly power.

I. First, as the giver of light: There shall come a Star out of Jacob. We all know that the Redeemer is more than once compared in Scripture to the sun (Mal 4:2; Luk 1:78). It is not, perhaps, quite so easy to see why Christ is compared to a star; for as the stars shine with a borrowed light, they seem more suited to be illustrations of the followers of Jesus than of the Saviour Himself. And so they are used in Rev 1:20 of ministers: The seven stars are the angels of the seven Churches; and by St. Paul of all Christians (Php 2:14). Applied to Christ, it may be to teach us how Jesus shines through all the long night of the Churchs sorrows. The sun dissipates darkness; where it shines, darkness ceases. It is so with the rule of sin. Into whatever heart Christ shines, there the power of sin is broken. The star gives light without dissipating darkness. It guides the wanderers feet. So Jesus gives light in the night of affliction. He does not altogether remove it, nor exempt His people from suffering. But they are not left in utter darkness. There is a star in the heavens above, so bright that it can penetrate the darkest cloud, and gladden with its light the loneliness of sorrow. But St. John teaches us something more about this star when he records the words of the glorified Redeemer, I am the root and the offspring of David, and the bright and morning Star (Rev 22:16). And why the morning star? The morning star is the last to disappear. It still continues to shine when the rays of the sun have overwhelmed every other light; and thus it is a beautiful emblem of Christ. Is Christ Jesus your Star, your morning Star? Is it to His light that you look? And if any earthborn cloud interrupts His light from your soul, do you look through the cloud, and wait, not impatiently, but earnestly, for its removal? Those false lights with which we encompass ourselves, the sparks of our own kindling, will certainly all go out, and great will be the consternation of those who will then be left in darkness. But if you are looking to Jesus, guided by His light, then your path will get brighter and brighter, until it ends in the perfect light of His presence, a height to which no cloud can rise. But there is one thing more that we must notice with regard to this Star. Balaam tells us the point from whence he saw it arise. There shall come, he says, a Star out of Jacob. This points us to the humanity of Jesus. All the brightness of the Godhead came to us through the humanity of Jesus.

II. But let us pass on to the second part, the kingly office of our Redeemer: And a Sceptre shall rise out of Israel. It may be thought, perhaps, in consequence of the words that follow, and shall smite the corners of Moab, and destroy all the children of Sheth, that this prophecy was fulfilled in the time of David, when the boundaries of Israel were so much enlarged, and their enemies overcome. But we ought to remember that just as the prophets and priests of Israel were types of Jesus as Prophet and Priest, so were its kings types of Him who was and is a King of kings. Jesus was a King in the days of His suffering on earth. It was under the direction of Gods providence that Pilate, though he meant it not so, wrote the title, Jesus of Nazareth, the King of the Jews. The sceptre was in His hand; but He did not then put forth His great power and reign. His kingly office was held for a time in abeyance. True it is that Christ does reign. He reigns in the hearts of His willing people, and over a reluctant world. But this is the time of His patience and long-suffering. The hour is not yet come for the full manifestation of His kingly office and power. Does He reign in our hearts, destroying and keeping under our spiritual enemies?

III. But there is one point more in our text which we must not leave unnoticed, and that is, the consequence of the coming of the Star, and rising of the Sceptre–a power given to Israel to overcome his enemies. Those enemies are described, not generally, but very minutely. Moab is mentioned first, because, headed by Balak, the Moabites were then endeavouring to destroy Israel. The expression, Smite the corners (or sides) of Moab, signifies an entire destruction, perpetrated along the whole compass of its dominions. The next expression, The children of Sheth, has puzzled commentators. Some have taken it as a proper name, to designate one of Adams sons; but it is impossible to extract any good meaning from it if so understood. The Hebrew word has, however, lately been shown to be the contracted form of another word which signifies tumult; and this is strongly confirmed by a reference to a remarkable prophecy of Jeremiah concerning Moab, in which we can scarcely fail to observe an allusion to this prophecy of Balaam (Jer 48:42). The enemies of Israel were called the children of tumult, because they were ever restless; restless in themselves, because they knew not Israels God, and restless as neighbours, because they would give Israel no peace. Next to Moab, Edom is mentioned. Then follow predictions of judgments on Amalek, Israels first enemy, on the Kenites, strong as they seemed to be in their mountain-passes, on Asshur and Eber; and so terrible did these judgments appear to the seer, that he could not help exclaiming, Alas I who shall live when God doeth this? But all these are but typical of the greater enemies with which we have to contend. The sons of tumult encompass us about. Satan, knowing that his time is short, is ever busy. The world, so restless because it knows not Christ, pours in its influences upon us. The old man within us, though crucified, is ever struggling for victory. And Under these influences our very relatives and friends may hinder us on our way, just as Edom did Israel. What must we do to overcome? We must fix our eye upon Jacobs Star, the bright morning Star. We must cling to the sceptre of Jesus. Remember that the enemies of Gods people are already doomed to destruction. Yet a little while, and if you are Christs, Satan will be bruised under your feet. The world will not attract or frighten you. The old man will not struggle and weary you. (G. Wagner.)

The Star of Jacob

Our Lord, then, is compared to a star, and we shall have seven reasons to assign for this.

I. He is called a star as the symbol of government. You will observe how evidently it is connected with a sceptre and with a conqueror. Jacob was to be blessed with a valiant leader who should become a triumphant sovereign. Very frequently in oriental literature their great men, and especially their great deliverers, are called stars. Behold, then, our Lord Jesus Christ as the Star of Jacob. He is the Captain of His people, the Leader of the Lords hosts, the King in Jeshurun, God over all, glorious and blessed for ever!

1. We may say of Jesus in this respect that He has an authority which He has inherited by right. He made all things, and by Him all things consist. It is but just that He should rule over all things.

2. Our Lord as a star has an authority which He has valiantly won. Wherever Christ is King He has had a great and a stern fight for it.

3. This kingdom of Christ, wherever it is, is most beneficent. Wherever this star of government shines, its rays scatter blessing. Jesus is no tyrant. He rules not by oppression. The force He uses is the force of love.

II. The star is the image of brightness. Our Lord Jesus Christ is brightness itself. The star is but a poor setting forth of Ills ineffable splendour. As Mediator, exalted on high, enjoying the reward of His pains, He is bright indeed.

1. Observe, that our Lord as a star is a bright particular star in the matter of holiness. In Him was no sin.

2. As a star, He shines also with the light of knowledge. Moses was, as it were, but a mist, but Christ is the Prophet of light. The law was given by Moses–a thing of types, and shadows–but grace and truth come by Jesus Christ. If any man be taught in the things of God, he must derive his light from the Star of Bethlehem.

III. Thirdly, our Lord is compared to a star to bring out the fact that He is the pattern of constancy. Ten thousand changes have been wrought since the world began, but the stars have not changed. There they remain. So with our Lord Jesus. He is the same yesterday, to-day, and for ever. What the prophets and apostles saw in Him, we can see in Him, and what He was to them, that He is to us, and shall be to generations yet unborn. Hundreds of us may be looking at the same star at the same time without knowing it. There is a meeting-place for many eyes. We may be drifted, some of us, to Australia, or to Canada, or to the United States, or we may be sailing across the great deep, but we shall see the stars there. It is true that on the other side of the world we shall see another set of stars, but the stars themselves are always still the same. As far as we in this atmosphere are concerned, we shall look upon some star. So, wherever we may be, we look to the same Christ. Jesus Christ is still the same, the same to all His people, the same in all places, the same for ever and ever. Well, therefore, may He be compared to those bright stars that shine now as they did of old and change not.

IV. In the fourth place, we may trace this comparison of our Lord to a star as the fountain of influence. The old astrologers used to believe very strongly in the influence of the stars upon mens minds. But whether there be an influence in the stars or not, as touching this world, I know there is great influence in Christ Jesus. He is the fountain of all holy influences among the sons of men. Where this star shines upon the graves of men who are dead in sin they begin to live. Where the beam of this star shines upon poor imprisoned spirits, their chains drop off, the captive leaps to lose his chains. When this star shines upon the backslider, he begins to mend his ways, and to follow, like the eastern sages, its light till he finds his Saviour once more.

V. In the fifth place, the Lord Jesus Christ may be compared to a star as a source of guidance. There are some of the stars that are extremely useful to sailors. I scarcely know how else the great wide sea would be navigated, especially if it were not for the Polar Star. Jesus is the Polar Star to us.

VI. Our Lord is compared to a star, safely, as the object of wonder. We used to think when we were little ones that the stars were holes pricked in the skies, through which the light of heaven shone, or that they were little pieces of gold-dust that God had strewn about. We do not think so now; we understand that they are much greater than they look to be. So, when we were carnal, and did not know King Jesus, we esteemed Him to be very much like anybody else, but now we begin to know Him, we find out that He is much greater, infinitely greater than we thought He was. And as we grow in grace, we find Him to be more glorious still.

VII. Our Lord is compared to a star, as lie is the herald of glory. The bright and morning star foretells that the sun is on its way to gladden the earth with its light. Wherever Jesus comes lie is a great prophet of good. Let Him come into a heart, and, as soon as He appears, you may rest assured that there is a life of eternity and joy to come. Let Jesus Christ come into a family, and what changes He makes there. Let Him be preached with power in any town or city, and what a herald of good things He is there. To the whole world Christ has proclaimed glad tidings. His coming has been fraught with benedictions to the sons of men. (C. H. Spurgeon.)

Balaams prophecy

I. Christs predicted human ancestry. Out of Jacob, &c. He was the Lord from heaven; but He came through the lowly door of human birth.

1. His ancestry was chosen by God. That there was a fitness we cannot doubt; what it consisted in we do not know.

2. Its destinies were guided by God with a view to this great consummation. This explains many a dark passage in Israels history. So when we can view Gods leading of us from the result, all will be clear.

3. It was a lowly ancestry. Contrast with the great ancient powers.

4. It was by no means a pure and worthy ancestry. The clean came out of an unclean. Endless hope for man in that.

II. The twofold representation of Christs reign.

1. A Star. In its guidance.

(1) Universal and impartial. For all under the heavens.

(2) Abiding. No earthly power or malice can quench its light.

(3) Leads in the darkness. Burns the brighter the greater the darkness.

(4) Unobtrusive. You must watch and follow.

2. A Sceptre.

(1) Strong to protect His friends.

(2) Powerful to crush His foes. (Clerical World.)

The Star of Jacob and the Sceptre of Israel

I. The Star of Jacob or Israel.

1. Christ is a Star to give Divine light and guidance to the soul.

2. Christ is a Star of glory for His Church, and of conquest over all His foes.

II. Christ is the Sceptre of Israel, or of the Church of God. The sceptre is the emblem in all realms and ages of royal authority. Now Christ holds the sceptre of royal power in two ways.

1. As the Divine Lawgiver and Ruler of His Church for government.

2. For victory and eternal glory. (J. G. Angley, M. A.)

Balaam and the Star of Jacob

I. The deliverer of this prophecy.

II. The person foretold in this prophecy.

1. A star may be conceived an apt emblem of Jesus, from the loftiness and dignity of its position. Lofty as is the sphere of the common star, infinitely loftier is the mediatorial range of the circuit of Christ, the Star of Bethlehem. In His course as a Saviour, He completely overtops with His excellency all length, and breadth, and depth, and height–all time–all eternity.

2. A star, also, is an apt emblem of Jesus, inasmuch as it helps to relieve the monotonous aspect of the gloom of night with its brilliant presence. How undefined would be the face of night without the stars! It is the constant twinklings that are emitted from the various groups of stars above our heads which convert the dulness of night into positive cheerfulness. And is not Jesus the Star that gilds the dark night of affliction with the blessings of His spiritual presence?

3. How wonderful is it that He generally reserves the disclosure of His unsearchable ways to His chosen until the darkest hour of the night of tribulation! But Jesus, also, is aptly represented under the figure of a star, as being set forth to the world at large as a sign from heaven. To some He shines far off, as the star of better days to come; to more as the star of ill omen and wrath from on high to them that are disobedient and care not for the truth.

III. The purport of this prophecy. (R. Jones, B. A.)

Balaams vision

It is evident that the star and the sceptre are to be taken as emblems or types of some prince or warrior; for it is a living form which Balaam first represents himself as beholding, though he immediately proceeds to describe the being under images drawn from the inanimate creation. And that the star and sceptre did but figure some illustrious person is yet more clear from what instantly follows, seeing that the deeds of a conqueror are ascribed to him by the prophet–and shall smite the corners of Moab, and destroy all the children of Sheth. The successes of this potentate are then more fully stated – And Edom shall be a possession, Seir also shall be a possession for his enemies. And the prophecy, so far as we are now to consider it, is shut up in the declaration, that the warrior figured by the star and the sceptre should not be alone in his conflict, but should be associated with the people from whom he was to arise, Israel shall do valiantly. And who, think ye, is this leader or prince to represent? The first opinion is, that it was David whom Balaam foresaw and foretold; the second, that it was Christ. And these opinions may both be correct. It is very common for prophecies to have a double fulfilment. The first when they are taken in a somewhat restricted sense; the second when they are taken in their largest sense. And this is peculiarly the case when an individual is himself the type of a more illustrious; and when therefore it may naturally be expected that his actions serve also as predictions of those of his antitype. Now it is not necessary that we Should show you that a king such as David might be fitly represented under the emblem of a star and a sceptre. This at least will be immediately admitted in regard of the sceptre; for the sceptre being that which a king holds and sways, suggests necessarily the idea of a royal ruler or potentate. And if we cannot affirm quite the same of the star, we know that, in the imagery of Scripture, stars are put for the leading men of a country–those most conspicuous in the political firmament: so that when great convulsions are to be delineated–those agitations of society which confound all orders and ranks–it is by such emblems as that of the stars falling from the heavens that the overthrow of princes and grandees was commonly represented. We turn then to the things said to be done by the being thus figuratively described; and in these we may certainly recognise the actions of David. It is affirmed of the predicted king that he shall smite the corners of Moab, and destroy all the children of Sheth; Sheth (according to the best interpreters) having been the name of a great Moabitish prince. This affirmation (if Moab be literally understood) requires that the ruler of Israel should lay waste the country in which Balaam then stood; and so far the prediction was undoubtedly accomplished by David. For you read in the Second Book of Samuel–David smote Moab, and he measured them with a line, casting them down to the ground; even with two lines measured he to put to death, and with one full line to keep alive: and so the Moabites became Davids servants, and brought gifts. It is next said Edom shall be a possession; and you find it stated of David in the very chapter from which we have just quoted, David put garrisons in Syria of Damascus; and the Syrians became servants. As to what follows–Seir also shall be a possession for his enemies–it seems to be only a repetition of the former clause; for Seir was the name given to some parts of the country of the Edomites. So that the prophecy–a prophecy verified by the historical facts already adduced, is that Davids occupation of the land would be so complete that he should have possession of its fastnesses and heights. We need scarcely add that the remaining words of the text, Israel shall do valiantly, apply thoroughly to the people over whom David ruled; for the nation became eminently warlike under so illustrious a leader, and distinguished itself by courage in the field. And thus we may fairly say that if David were represented by the star and the sceptre, his registered actions and achievements correspond with sufficient accuracy to the prophetic delineation. But we doubt whether this accomplishment of the prophecy can seem to any of you commensurate with the grandeur of the diction with which it is conveyed. We thus bring you to the most important part of our subject. We are to apply the prophecy to Christ, and examine whether there be not a special fitness in the emblems of the star and the sceptre, when considered as designating the Redeemer; and whether the smiting of Moab and Edom do not aptly represent His victories and His triumphs. Indeed, so usual was it to associate the promised Christ with a star, or to take the star as His emblem, that we read of an impostor in the days of the emperor Adrian, wishing to pass himself off for the Messiah, assumed a title which signifies The Son of the Star; meaning thereby to announce himself as the star which Balaam had seen afar off. But admitting that the emblem of the star is employed in designating Christ, is there any special appropriateness in such an emblem? We reply at once that everything which has to do with light may fitly be taken as an image of Christ. There is nothing which so fitly represents the moral condition of the world when Christ appeared on earth as darkness. His office cannot be better represented than when He is exhibited under figures derived from the nature and the agency of light. But yet, why describe Him as a star, which does little towards irradiating a benighted creation? Why not rather take the sun as His emblem? He will be a sun to His Church throughout the heavenly states: but He is only as a star during the existing dispensation. And may not this, indeed, be most truly affirmed of a state in which at best we see through a glass darkly, and can know but in part? The night is yet upon us, though that night may be far spent; but it is no longer the starless night which it was ere the Redeemer brought life and immortality to light by His gospel. A star–a morning star has occupied our horizon, and the tempest-tossed barque, in danger of everlasting shipwreck, may steer itself by the light of that star to the haven where it would be, and where there is to be no more night, though no more sun. Christianity, as set up in the world, is but in its twilight. The night is still unbroken over a vast portion of our globe; and even where revelation has been received, we must rather speak of streaks like those on the eastern sky, whose gold and purple prophesy of morning, than those rich full lustres which flood creation when the sun has reached the zenith. On every account, therefore, is our Redeemer fitly emblemed by the figure which He applied to Himself–the emblem of the bright and morning star. And surely we need not say much to prove to you that the emblem of the sceptre is equally appropriate. You know that in Christ are combined the offices of Prophet, Priest, and King. But admitting the appropriateness of the emblems thus given to Christ, we have yet to examine whether the predicted actions were such as to be ascribed to the Redeemer. We have already shown you that if Moab and Edom are to be literally taken–that if they designate countries anciently so called–there are recorded events in the annals of the Jews which may be fairly considered as having accomplished the prediction. Now this is, of course, upon the supposition that the star and the sceptre represent David or some other Jewish prince, and will not hold when Christ is regarded as the subject of the prophecy. We need not say that Christ never ]aid waste the literal Moab and Edom; and we may add that there is nothing in Scripture to lead us to suppose that the countries formerly so called are hereafter to be specially visited by His vengeance. But you cannot be ignorant that it is common in the Bible to take a name which has belonged to some great foe of God, and to use it of others whose wickedness is their only connection with the parties originally so called. Edom and Moab are the names which prophecy gives to the enemies of the Church, who are to perish beneath the judgments with which that sun shall be saturated, when every baser light is to be lost in the star, and every other empire in that of the sceptre. And, therefore: in predicting the desolation of Moab and Edom, Balaam may be regarded as predicting the final overthrow of all the power of anti-christ, that a clear scene may be swept for the erection of the kingdom of Christ and His saints. The sign of the Son of Man is yet to be seen in the heavens, where it was beheld by Balaam, from the summit of Peor. I know not what that sign shall be; perhaps again the star–fearful meteor!–like that which hung over the fated Jerusalem, boding its destruction; perhaps again the sceptre–brilliant constellation!–burning with majesty and betokening the extinction of all meaner royalty; perhaps the Cross, as it appeared to the Roman–aye, when he was taught to know the God of battles, and to place Christianity upon the throne of the Caesars. But whatever the sign, the Being whose emblazonry it exhibits, shall come to deal out a long-delayed vengeance on tribes that have refused to walk in His light and submit to His rule. Now it is to be observed that though we have thus referred the close of the prediction to the close of the existing dispensation, there has been from the first and there still is a partial accomplishment of all that Balaam announced. There is evidently a great mixture in the prophecy. It is a prophecy of illumination, of dominion, of destruction, and all these are to be traced ever since Christ revealed Himself to man. There have been always those in whose hearts the day star has risen–always those who have yielded themselves as willing subjects to the Mediator–always the Moabite and the Edomite who have defied His authority, or sunk beneath His vengeance. So that however the grand fulfilment is yet to be expected in the complete triumph of Christianity and the overthrow of all the foes of the Church, enough is continually occurring to prove that the prediction sketched the whole period of the present dispensation. Throughout this whole period the words have been fulfilled, Israel shall do valiantly. Israel has borne up bravely against incessant assault, and supported from on high has been successful in withstanding the armies of the aliens. (H. Melvill, B. D.)

A new star

Professor Henry, of Washington, discovered a new star, and the tidings sped by submarine telegraph, and all the observatories of Europe are watching for that new star. Oh, hearer, looking out through the darkness of thy soul to-night, canst thou see a bright light beaming on thee? Where? you say, where? how can I find it? Look along by the line of the Cross of the Son of God. Do you not see it trembling with all tenderness and beaming with all hope? It is the Star of Bethlehem. (T. de Witt Talmage.)

Variety of representation of God

The Bible sets us an example of fashioning for ourselves a personal God to suit our need. When I find Paul using figures to represent to himself God, as his wants required Him, I know that I may do the same thing. When I want love, I may make God my tender and loving father or sister, or mother. When I want pity, I may make Him a Being of unfailing and boundless pity. When I want courage, He is my lion; when I want light and cheer, He is my bright and morning star–my God alert, my sun, my bread, my wine. We may imagine Him everything that is to us good and beautiful, tender and true, and know that we are not cheating ourselves by vain fancies, but have only touched the extreme outer edge of the ever-blessed reality. There may be dangers in this freedom and variety of our representation of our God; but there are dangers in all forms of our thought of Him, and in none half so much as in having no realisation of Him at all, in considering Him an abstraction of all the omnis. Thinking of Him thus, none can ever love Him, or walk with Him. (H. W. Beecher.)

Seeing the star

This one thing I have noticed in everybody–the moment they come to a clear apprehension of the love of Christ, they turn right about upon the minister, or upon the Christians who have been labouring, perhaps for years, to bring them to that very point, and say, Why didnt you tell us this before? Why, its what weve been always telling them. I think that trying to point a man to the love of Jesus is like trying to show one a star that has just come out, the only star in the whole cloudy sky. I can see no star, says the man. Where is it? Why, there; dont you see? But the man shakes his head; he can see nothing. But by and by, after long looking, he catches sight of the star; and now he can see nothing else for gazing at it. He wonders that he had not seen it before. Just so it is with the soul that is gazing after the Star of Bethlehem. Nothing in the world seems so hidden, so complex, so perplexing, as this thing, until it is once seen by the heart, and then, oh, there never was anything that ever was thought of that is so clear, so simple, so transcendently glorious! And men marvel that the whole world does not see and feel as they do. (H. W. Beecher.)

Death the crown of life

Our text may be considered either as a plaint, a sigh, or a song–a dirge winding to a march. There are, in reality, three questions interlinked in this passage. It is a question of studious curiosity. What kind of a race will then inhabit the earth? Men are naturally inquisitive to know who are to be their successors. Why not? They are to be the heirs in turn of our heritage; the tenants who are to move in as we move out; to enjoy our repairs, and to do, in turn, their own repairing for those who shall follow them. Who are they? The question deepens into a sigh. Here we go! just as we begin to take on the meaning of things about us ; scarce sooner found than lost. But what of that which is to transpire long after all these are past? Some one will tread the path that I am treading! Some one will saunter in the grove where I now linger! Some one will loiter to enjoy the landscape which now feeds me with its soft beauty! Some one will scent the fragrance of these laughing flowers! Some one will be soothed and hushed by the melody of the rippling stream! Some one will look beseechingly up into the face of the twinkling stars! Some one will cry out with unutterable longing, as we now cry, Alas! who shall live when God doeth this? We are baffled at the grave. We put our eyes close to the bars, but we cannot see. Death is the crown of life; and yet it is not the triumph of man over time, but of time over man. We leave the world behind us. Do lasting slumbers hold us? Is there no more of us when we are gone? When the reduplicated forces of the earth shall be put under command; when man shall sit in plumed victory over the opposing energies of nature; when the sword shall be beaten into a ploughshare, and the spear into a pruning-hook; when old hoary tyrannies and rusty wrongs shall be entombed for ever; when health shall mantle the cheek, and happiness shall festoon the fireside; when man shall keep faith with his fellow-man, and worship and adore his Maker–shall I live then? The thought gladdens, but it maddens as well. The scepticism that would console me with the thought that death is but a momentary pang; that I shall sleep in deaths dateless night; that all these struggles shall have come to their rest; ah! this scepticism is but a miserable comforter after all. Shall I be shut out from my share in history? shut out from my right to know? It is voiced in another shape: If a man die, shall he live again? God has provided a way by which His people may be released, and yet view this earth in all its perfected beauty and glory. Only the wisdom of God could compass this. The resurrection solves this mighty problem. All who labour shall see the reward of their labour. The sower shall be partaker of the fruit. Every journeyman who worked wearily upon the temple, shall be present when the topstone is lifted to its place. Fall in, and catch up the anthem to the King of kings! Fall in, and live for ever. Follow Christ, and shout victory. Presently time shall have halted from its confused scramble, and Gods finished workmanship shall have been taken from the loom, and the tapestry shall be revealed in all its beauty and perfection–the pattern will be complete. Then shall we learn that when we die we do not die out; that death is not death ; that to die is not to die, but to blossom into life. (H. S. Carpenter, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 17. I shall see him, but not now] Or, I shall see him, but he is not now. I shall behold him, but not nigh – I shall have a full view of him, but the time is yet distant. That is, The person of whom I am now prophesying does not at present exist among these Israelites, nor shall he appear in this generation. There shall come a Star out of Jacob, and a Sceptre shall rise out of Israel – a person eminent for wisdom, and formidable for strength and power, shall arise as king among this people. He shall smite the corners of Moab – he shall bring the Moabites perfectly under subjection; (See 2Sa 8:2); and destroy all the children of Sheth. The original word karkar, from karah, to meet, associate, join, blend, and the like, is variously translated;

–vastabit, he shall waste, VULGATE.

-, shall prey on, SEPT.

-‘ yishlot, shall rule over, TARGUM.

–Shall shake, ARABIC.

-[Persian] barbend, shall put a yoke on, PERS.

–Shall unwall, AINSWORTH, c., &c.

The Targum of Onkelos translates the whole passage thus: “I shall see him, but not now: I shall behold him, but he is not near. When a king shall arise from the house of Jacob, and the Messiah be anointed from the house of Israel, he shall slay the princes of Moab, and rule over all the children of men.”

The Jerusalem Targum is a little different: “A king shall arise from the house of Jacob, a redeemer and governor from the house of Israel, who shall slay the chiefs of the Moabites, and empty out and destroy all the children of the East.”

Rabbi Moses ben Maimon has, in my opinion, perfectly hit the meaning of the prophecy in the following paraphrase of the text: “I shall see him, but not now. This is DAVID. – I shall behold him, but not nigh. This is the king MESSIAH. – A Star shall come out of Jacob. This is DAVID. – And a Sceptre shall rise out of Israel. This is the king MESSIAH. – And shall smite the corners of Moab. This is DAVID, (as it is written, 2Sa 8:2: And he smote Moab, casting them down to the ground.) – And shall destroy all the children of Sheth. This is the king MESSIAH, of whom it is written, (Ps 72:8), He shall have dominion from sea to sea.”

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

I shall see, or, I have seen, or do see, for the future is oft put for other times or tenses: he speaks of a prophetical sight, like that of Abrahams, who saw Christs day, Joh 8:56.

Him, to wit, the Star and Sceptre, as it here follows, i.e. a great and eminent prince, which was to come out of Israels loins; either,

1. David, who first did the things here spoken of, 2Sa 8:2; Psa 60:8; 108:9, and some of the kings of Judah and Israel after him, for it is not necessarily understood of one particular person; or,

2. The Messias, as both Jewish and Christian interpreters expound it, who most eminently and fully performed what is here said, in destroying the enemies of Israel, or of Gods church, who are here described under the names of the nearest and fiercest enemies of Israel; which he doth partly by himself, by his word and Spirit, and spiritual plagues; and partly by his ministers, those princes whom he makes nursing fathers to his church, and scourges to his enemies. And to him alone agrees the foregoing verb properly,

I shall see him, to wit, in my own person, or with the eyes of my own body, as every eye shall see him, Rev 1:7, when he comes to judgment. Nor can it seem strange that Balaam should speak of such high and remote things, seeing he foresaw and foretold these things by the revelation of the Spirit of God, by which also he foresaw the great felicity of good men, and the miserable state of bad men, after death and judgment, Num 23:10.

But not now; not yet, but after many ages.

A Star; a title oft given to princes and eminent and illustrious persons, and particularly to the Messias, Rev 2:28; 22:16.

A Sceptre, i.e. a sceptre-bearer, a king or ruler, even that sceptre mentioned Gen 49:10.

The corners; either,

1. Literally, the borders, which by a synecdoche are oft used in Scripture for the whole country to which they belong, as Exo 8:2; Psa 74:7; 147:14; Jer 15:13; 17:3. Or,

2. Metaphorically, to wit, princes and rulers, who are sometimes compared to corners, as Zec 10:4, and Christ himself is called a corner-stone, because he unites and supports the building. But I prefer the former sense. Sheth seems to be the name of some then eminent, though now unknown, place or prince in Moab, where there were many princes, as appears from Num 23:6; Amo 2:3; there being innumerable instances of such places or persons sometimes famous, but now utterly lost as to all monuments and remembrances of them.

Fuente: English Annotations on the Holy Bible by Matthew Poole

17. I shall see himrather, “Ido see” or “I have seen him”a prophetic sight, likethat of Abraham (Joh 8:56).

himthat is, Israel.

there shall come a Star outof Jacob, and a Sceptre shall rise out of IsraelThis imagery,in the hieroglyphic language of the East, denotes some eminentrulerprimarily David; but secondarily and pre-eminently, theMessiah (see on Ge 49:10).

cornersborder, oftenused for a whole country (Exo 8:2;Psa 74:17).

children of Shethsomeprince of Moab; or, according to some, “the children of theEast.”

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

I shall see him, but not now,…. Meaning not Israel, for he now saw him encamped, and at no great distance; but one that should descend from him, a famous and excellent person, and who is no other than the Messiah, as appears by what follows; him he should see, not spiritually with an eye of faith, nor corporeally with his bodily eyes in his state of incarnation, but at the day of judgment; and now, indeed, he saw him by a spirit of prophecy:

I shall behold him, but not nigh; signifying, that the coming of this illustrious Person, who should smite the borders of Moab, was not near, and therefore Balak had no reason to indulge any present fears; and that when he was come either into the world to save men, or to judgment, Balaam would have no nearness to him, nor interest in him; he would see him at the last day, but not for himself, as Job says he should, Job 19:25

there shall come a star out of Jacob, and a sceptre shall rise out of Israel; which Aben Ezra interprets of David, though he says many interpret it of the Messiah; and there are some writers, both Jewish and Christian, that understand it partly of David, and partly of Christ, and chiefly of him, and of David as a type of him; the fulfilment of which was only in part in David, but principally and completely in Christ. Maimonides c parts the prophecy between them: the whole undoubtedly agrees with Christ, and belongs unto him: the “star” and “sceptre” may be considered as names and titles of the Messiah; he is called the “morning star”, Re 22:16 for his glory, brightness, and splendour, and for the light that comes by him, and the influence of his grace, and the blessings of it on the sons of men; and hence a false Messiah took the name of Bar Cochab, the son of a star, to answer to this prophecy; and he may be called a “sceptre”, that is, a sceptre bearer, because of his royalty; he not only has the name of a king, but has a kingdom, both of nature, providence, and grace, and rules with a sceptre of grace, mercy, and righteousness; and as he was to spring from Jacob or Israel, so he did, being a son of Abraham, a descendant of Jacob, of the tribe of Judah, and family of David, Mt 1:1, but I rather think that the star is to be considered as a sign and circumstance of his coming, and that the words may be rendered, “when a star steers its course from Jacob”, or “unto Jacob, then a sceptre”, or “sceptre bearer”,

shall rise out of Israel, or “rise up unto Israel”; for the particle

sometimes signifies “unto” d; and that the appearance of a star in Israel was a sign of the Messiah’s coming is certain from Mt 2:1 of which the Magi were informed by Zoroastres e their founder, who, being of Jewish extract, had got it from this prophecy of Balaam; and it is as evident that the Jews expected the appearance of an extraordinary star at the time of the Messiah’s coming; for so they say more than once, in an ancient book of theirs f, that when the

“Messiah shall be revealed, a bright and shining star shall arise in the east;”

which expectation must be founded on this prophecy:

and shall smite the corners of Moab; not only the corners of their houses and cities, but the extreme parts and borders of the land, even all the sides, and the whole of it; or the princes and great men of the land, sometimes called “corners”, see Zec 10:4 and so the Targums of Onkelos and Jonathan,

and shall kill the princes of Moab or the mighty ones of Moab, as the Jerusalem Targum; this was literally fulfilled in David, 2Sa 8:2

Ps 60:1 and figuratively and mystically in Christ, by subduing his enemies, signified by Moabites, as being the enemies of Israel; either by reducing them through the power of his grace to obedience to him, or by smiting and breaking them in pieces with a rod of iron; and which will be more plainly and fully accomplished when he shall destroy those Moabites, the antichristian nations, Re 19:15

and destroy all the children of Sheth; some take Sheth to be the name of some famous king among the Moabites, as Grotius; others, the name of some city of Moab, which David utterly destroyed, as R. Nathan g; others suppose some particular nations are meant, as either the Edomites, so called because they put confidence in their foundations, and fortified places, so Vitringa h; or the Egyptians, from Seth or Sethos, one of their kings, who was known by the name Egyptus, as a late learned writer i of ours conjectures; but rather by the children of Seth are meant all nations, as Jarchi observes, for all come from Seth, the son of the first man; and so the words may be rendered, as they are by Onkelos,

“he shall rule over all the children of men;”

which will be fulfilled in Christ, when he shall have put down all rule and authority, and all will be subject to him, and his kingdom be from sea to sea, and his dominion from the river to the ends of the earth; unless rather by the children of Seth are meant the special people of God, in distinction from others, and in allusion to the distinction between the Sethites and Cainites, the one being the people of God, the other not; and so it may be interpreted of Christ’s gathering them to him, by clucking as it were for them, as a hen gathers her chickens; so the word is used in Jewish writings, and of God himself; for it is said k the holy blessed God , clucks over them, as hens do, which is the simile our Lord himself uses, Mt 23:37 the Targums of Onkelos and Jonathan interpret this prophecy of the Messiah by name; and so do many other Jewish writers, both ancient l and modern m.

c Hilchot Melachim, c. 11. sect. 1. d Vid. Nold. Concord. Ebr. part. p. 545. e Abulpharag. Hist. Dynast. p. 54. f Zohar in Exod. fol. 3. 3, 4. & in Numb fol. 85. 4. & 86. 1. g Apud Lyram in loc. h Comment. in Isa. xxii. 5. i Clayton’s Chronology of the Hebrew Bible, &c. p. 445. k T. Bab. Taanith, c. 4. in En Jacob, par. 1. fol. 143. 4. l Debarim Rabba, fol. 234. 4. Pesikta in Kettoreth Hassammim in Numb. fol. 27. 3. & 28. 1. m Abarbinel. Mashmiah Jeshuah, fol. 4. 2, 3. Abendana in loc. R. Isaac Chizzuk Emunah, p. 71, 72.

Fuente: John Gill’s Exposition of the Entire Bible

The prophecy itself commences with a picture from the “end of the days,” which rises up before the mental eye of the seer. “ I see Him, yet not now; I behold Him, but not nigh. A star appears out of Jacob, and a sceptre rises out of Israel, and dashes Moab in pieces on both sides, and destroys all the sons of confusion.” The suffixes to and refer to the star which is mentioned afterwards, and which Balaam sees in spirit, but “not now,” i.e., not as having already appeared, and “not nigh,” i.e., not to appear immediately, but to come forth out of Israel in the far distant future. “A star is so natural an image and symbol of imperial greatness and splendour, that it has been employed in this sense in almost every nation. And the fact that this figure and symbol are so natural, may serve to explain the belief of the ancient world, that the birth and accession of great kings was announced by the appearance of stars” (Hengstenberg, who cites Justini hist. xxxvii. 2; Plinii h. n. ii. 23; Sueton. Jul. Caes. c. 78; and Dio Cass. xlv. p. 273). If, however, there could be any doubt that the rising star represented the appearance of a glorious ruler or king, it would be entirely removed by the parallel, “a sceptre arises out of Israel.” The sceptre, which was introduced as a symbol of dominion even in Jacob’s blessing (Gen 49:10), is employed here as the figurative representation and symbol of the future ruler in Israel. This ruler would destroy all the enemies of Israel. Moab and (Num 24:18) Edom are the first of these that are mentioned, viz., the two nations that were related to Israel by descent, but had risen up in hostility against it at that time. Moab stands in the foremost rank, not merely because Balaam was about to announce to the king of Moab what Israel would do to his people in the future, but also because the hostility of the heathen to the people of God had appeared most strongly in Balak’s desire to curse the Israelites. , “ the two corners or sides of Moab,” equivalent to Moab on both sides, from one end to the other. For , the inf. Pilp. of or , the meaning to destroy is fully established by the parallel , and by Isa 22:5, whatever may be thought of its etymology and primary meaning. And neither the Samaritan text nor the passage in Jeremiah (Jer 48:45), which is based upon this prophecy, at all warrants an alteration of the reading into (the crown of the head), since Jeremiah almost invariably uses earlier writing in this free manner, viz., by altering the expressions employed, and substituting in the place of unusual words wither more common ones, or such as are similar in sound (cf. Kper, Jerem. libror, ss. interpres atque vindex, pp. xii.ff. and p. 43). – does not mean “ all the sons of Seth,” i.e., all mankind, as the human race is never called by the name of Seth; and the idea that the ruler to arise out of Israel would destroy all men, would be altogether unsuitable. It signifies rather “ all the sons of confusion,” by which, according to the analogy of Jacob and Israel (Num 24:17), Edom and Seir (Num 24:18), the Moabites are to be understood as being men of wild, warlike confusion. is a contraction of (Lam 3:47), and derived from ; and in Jer 48:45 it is correctly rendered .

(Note: On the other hand, the rendering, “all the sons of the drinker, i.e., of Lot,” which Hiller proposed, and v. Hoffmann and Kurtz have renewed, is evidently untenable. For, in the first place, the fact related in Gen 19:32. does not warrant the assumption that Lot ever received the name of the “drinker,” especially as the word used in Gen 19 is not , but . Moreover, the allusion to “all the sons of Lot,” i.e., the Moabites and Ammonites, neither suits the thoroughly synonymous parallelism in the saying of Balaam, nor corresponds to the general character of his prophecies, which announced destruction primarily only to those nations that rose up in hostility against Israel, viz., Moab, Edom, and Amalek, whereas hitherto the Ammonites had not assumed either a hostile or friendly attitude towards them. And lastly, all the nations doomed to destruction are mentioned by name. Now the Ammonites were not a branch of the Moabites by descent, nor was their territory enclosed within the Moabitish territory, so that it could be included, as Hoffmann supposes, within the “four corners of Moab.”)

In the announcement of destruction which is to fall upon the enemies of Israel through the star and sceptre out of the midst of it, Moab is followed by “its southern neighbour Edom.”

Fuente: Keil & Delitzsch Commentary on the Old Testament

17. I shall see him, but not now. (175) Though the verbs are in the future tense, they are used for the present; and again, the pronoun him designates some one who has not yet been mentioned; and this is a tolerably common usage with the Hebrew, especially when referring to Jerusalem, or God, or some very distinguished man. The relative is, therefore, here put κατ ἐξοχὴν for the antecedent: and although there can be no doubt but that he alluded to the people of Israel, it is still a question whether he designates the head or the whole body; on which point I do not make much contention, since it is substantially the same thing.

The reason why Balaam postpones his prophecies to a distant period, is in order to afford consolation to Balak, for, as much as he possibly can, he seeks to avoid his ill-will, and therefore assures him that, although he denounces evil, it was not to be feared at an early period, since he treats of things which were as yet far off.

The second clause must be unquestionably restricted to the head of the people, called metaphorically “a Star,” and then expressly referred to without a figure; for this repetition is common with the Hebrews, by which they particularize the same thing twice over. Assuredly he means nothing else by “the Sceptre,” except what he had indicated by the “Star;” and thus he connects the prosperity of the people with the kingdom. Hence we gather that its state was not perfect until it began to be governed by the hand of a king. For, inasmuch as the adoption of the family of Abraham was founded on Christ, only sparks of God’s blessing shone forth until its completed brightness was manifested in Christ. It must be observed, therefore, that when Balaam begins to prophesy of God’s grace towards the people of Israel, he directs us at once to the scepter, as if it were the true and certain mirror of God’s favor. And, in fact, God never manifested Himself as the Father of this people except by Christ. I admit, indeed, that some beginnings existed in the person of David, but they were very far from exhibiting the fullness of the reality: for the glory of his kingdom was not lasting, nay, its chief dignity was speedily impaired by the rebellion of the ten tribes, and was finally altogether extinguished; and when David’s power was at its height, his dominion never extended beyond the neighboring nations. The coming forth of the Star and the Sceptre, therefore, of which Balaam speaks explicitly, refers to Christ; and what we read in the Psalm corresponds with this prophecy;

“

The Lord shall send the sceptre (176) of thy strength out of Sion.” (Psa 110:2.)

Hence it follows that the blessing, of which Balaam speaks, descends even to us; for, if the prosperity of the ancient people, their rest, their well-ordered government, their dignity, safety, and glory, proceeded from the scepter as its unmixed source, there is no doubt but that Christ by His coming accomplished all these things more fully for us.

The destruction of the nation of Moab is added as an adjunct of the kingdom. And first, indeed, Balaam declares that “its princes shall be transfixed.” If any prefer to read its “corners,” (177) the expression is metaphorical, implying that the Sceptre will break through its munitions, or destroy what may seem to be strongest. I do not doubt but that the same thing is confirmed in what is said of the children of Sheth;” for those who take it generally for the whole human race, (178) violently wrest the text by their gloss. Balaam is speaking of the neighboring nations; and, when in the next verse he goes on to specify Edom, he adds Mount Seir by way of explanation. Since the form of the two sentences is identical, it is probable that none others than the Moabites are meant by the children of Sheth. Still the question arises why Balaam attributes to a single nation what was common to all, for all who were of the descendants of Sheth equally derived their origin from Noah. Some think that they boasted of this descent in order to conceal their shame, for we know that the founder of this nation sprang from an incestuous connection. But another more satisfactory reason occurs to me, viz., that they boasted, like the Amalekites, of the extreme antiquity of their race; since, therefore, they desired to be reckoned amongst the most ancient nations, it will not be improbable that by this ironical appellation their vain-glory was reproved. It may, however, have been the case that some one amongst the descendants of Moab was distinguished by this name. Still, as I have lately said, the Moabites as well as the Edomites were subdued by David, for David thus justly celebrates his triumphs over them,

“

Moab is my wash-pot; over Edom will I cast out my shoe,” (Psa 60:8😉

but then was merely typified, what Christ at length fulfilled, in that He reduced under His sway all adverse and hostile nations. Therefore it is said, he “shall destroy him that remaineth of the cities,” i.e., all enemies whom He shall find to be incorrigible.

(175) “I see him,” etc. — Lat.

(176) A. V., “The rod.”

(177) Dr. Boothroyd has a curious conjecture on this passage. he says, “Most of the ancients, after LXX., give to פאתי the signification of chiefs, princes, or the like. They are supposed to have read פחתי But I am persuaded that פאתי is the genuine reading, and to be taken here in the same sense as in Jer 48:45, where a very similar passage occurs: and in both places, it is my belief, the word signifies whiskers.”

(178) “ The children of Seth, i.e., all men; so the Chaldee.” — Corn. a Lapide in loco.

Fuente: Calvin’s Complete Commentary

(17) I shall see him . . . Better, I see him (or, it), but not now; I behold him (or, it), but not nigh. The reference cannot be to Israel, whose armies were encamped before the eyes of Balaam. His words must be understood as having reference to One whom he beheld with the eyes of his mind, not with his bodily sight. This is obvious from the words which follow. Balaam beholds in vision a Star and a Sceptre, not as having already appeared, but as about to appear in the future.

There shall come a Star out of Jacob . . . Literally, There hath come forth a Star out of Jacob, &c. The verb is in the prophetic past or historic tense of prophecy, denoting the certainty of the event predicted. (Comp. Jud. 1:14 : Behold the Lord comethliterally, came.) If there is any ambiguity in the first symbol it is removed in the second. A star is a fitting image of an illustrious king or ruler, and the mention of the sceptre in the words which follow (comp. Gen. 49:10) shows that it is so employed in the present instance. The Targum of Onkelos is as follows:When the King shall arise out of Jacob, and the Messiah shall be anointed from Israel. The Targum of Palestine reads thus:A King is to arise from the house of Jacob, and a Redeemer and Ruler from the house of Israel. Ibn Ezra interprets these words of David, but he says that many interpret them of the Messiah. It seems to have been with reference to this prophecy that the pretender to the title of the Messiah in the days of the Emperor Adrian took the name of Bar-cochab, or Bar-cochba (the son of a star). The words of the Magi, We have seen his star in the East (Mat. 2:2), appear to have reference to this prophecy.

And shall smite the corners of Moab.Or, the two sides of Moab. The prophecy was partially, or typically, fulfilled in the time of David (2Sa. 8:2). Moab and Edom represented symbolically the enemies of Christ and of His Church, and as such will eventually be subdued by the King of kings. (Comp. Psa. 60:8.)

And destroy all the children of Sheth.Better, and destroy (or, break down; comp, Isa. 22:5) all the sons of tumult. Such appears to be the most probable rendering of these words according to the present Hebrew text. It has been conjectured, however, that the word which is rendered destroy (karkar) should be read kodkod (crown of the head), as in the parallel passage of Jer. 48:45, in which case the clause may be rendered, And the crown of the head of all the sons of tumult.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

17. I shall see him Rather, I see, the Hebrew future tense being used for the present. The star and sceptre are designated by the pronoun him, which is often written before its noun. Maimonides interprets this of the Messiah, whose victory all the ancient victories foreshadow.

But not now Not as a present object, but in spirit in the last days. Num 24:14, note.

A star a sceptre This passage was understood by the ancient Jews to refer to the Messiah either exclusively or with a secondary reference to David. Hence the Chaldee and both the Targums Onkelos and Jonathan-“When a king shall arise out of Jacob, and Messiah shall be anointed out of Israel.” The pseudo-Messiahs of the time of Adrian took from this prophecy the surname Bar Chochab, “son of the star;” and on this account received the homage of the Jews. Most of the church fathers and early interpreters referred it to Messiah, who came signalized by a star. See Gen 49:10; Mat 2:2, notes.

The corners of Moab Or, on every side from end to end. It is said that this cannot refer to the Messiah because Moab had disappeared when Christ came. But this objection rests on a misconception of the spirit of the whole passage. Its object is to announce what Israel shall do in the last days. The specific nations mentioned in this prophecy are typical of all the enemies of God and of his people. As long as there are foes to the Church of God there will be Moabites. But their power is broken, and they are doomed to destruction.

All the children of Sheth Sons of tumult, (Jer 48:45,) a fitting designation of all wicked men, of whom the wild and warlike Edomites, Moabites, and Amalekites are types. Jewish authorities render this all the sons of Seth, that is, all mankind. But the human race is always called after Adam, and not after Seth.

Fuente: Whedon’s Commentary on the Old and New Testaments

Num 24:17. I shall see him, but not now; I shall behold him, but not nigh: For the exposition of the following verses, we are indebted to the excellent dissertations of the learned bishop of Bristol.

“I shall see, &c. rather, I see him, but not now; I behold him, but not nigh; the future tense in the Hebrew being often used for the present. He saw with the eyes of prophesy, and prophets are emphatically styled seers. There shall come a star out of Jacob, and a sceptre shall rise out of Israel. The star, and the sceptre, are probably metaphors borrowed from the ancient hieroglyphics, which much influenced the language of the East; and they evidently denote some eminent and illustrious king or ruler, whom he particularizes in the following words: And shall smite the corners of Moab, or princes of Moab, according to other versions. This was executed by David; for he smote Moab, and measured them with a line, casting them down to the ground; even with two lines measured he to put to death, and with one full line to keep alive; that is, he destroyed two thirds, and saved one third alive: and the Moabites became David’s servants, and brought gifts. See 2Sa 8:2.”

“And destroy all the children of Sheth If by Sheth was meant the son of Adam, then all the children of Sheth are all mankind; the posterity of Cain, and Adam’s other sons, having all perished in the deluge. But it is very harsh to say, that any king of Israel would destroy all mankind; and therefore the Syriac and Chaldee soften it, that he shall subdue all the sons of Sheth, and rule over all the sons of men. The word occurs only in this place, and in Isa 22:5 where it is used in the sense of breaking down, or destroying; and as particular places are mentioned, both before and after, so it is reasonable to conclude, that not all mankind in general, but some particular persons, were intended by the sons of Sheth. The Jerusalem Targum translates it, the sons of the East, the Moabites lying east of Judea. Rabbi Nathan says, that Sheth is the name of a city on the borders of Moab. Grotius imagines Sheth to be the name of some famous king among the Moabites. Poole says, that Sheth seems to be the name of some place or prince in Moab, eminent at that time, though now unknown. Vitringa, in his commentary upon Isaiah, conceives that the Idumeans were intended, the word Sheth signifying a foundation, or fortified place; because they trusted greatly in their castles and fortifications. But the Idumeans are mentioned afterwards, and it is probable, that as two hemistichs relate to them, two also relate to the Moabites; and the reason of the appellation assigned by Vitringa is as proper to the Moabites as to the Idumeans. It is common in the stile of the Hebrews; and especially in the poetic parts of Scripture; and we may observe it particularly in these prophesies of Balaam, that the same thing, in effect, is repeated in other words, and the latter member of each period is exegetical of the former, as in the passage before us: I see him, but not now; I behold him, but not nigh.There shall come a star out of Jacob; and a sceptre shall rise out of Israel.And again in the next verse: and Edom shall be a possession; Seir also shall be a possession for his enemies. There is great reason, therefore, to think, that the same manner of speaking was continued here; and consequently that Sheth must be the name of some eminent place or person among the Moabites.”

“Ver. 18. Edom shall be a possession, &c. This was also fulfilled by David; see 2Sa 8:14 who himself, in two of his Psa 60:8; Psa 108:9 has mentioned together his conquest of Moab and Edom, as they are also joined together in this prophecy. Seir is the name of the mountains of Edom; so that even their mountains and fastnesses could not defend the Idumeans from David and his captains.”

“And Israel shall do valiantly As they did particularly under the command of David, several of whose victories are recorded; 2 Samuel 8 together with his conquest of Moab and Edom.”

“Ver. 19. And shall destroy him that remaineth of the city Not only defeat them in the field, but destroy them even in their strongest cities; or, perhaps, some particular city was intended, as we may infer from Psa 60:8; Psa 108:10. We read particularly, that Joab, David’s general, smote every male in Edom; 1Ki 11:15-16.”

“We see how exactly this prophesy has been fulfilled in the person and actions of David; but most Jewish as well as Christian writers apply it primarily, perhaps, to David, but ultimately to the Messiah, as the person chiefly intended, in whom it was to receive its full and entire completion. Onkelos interprets it of the Messiah. ‘When a prince,’ says he, ‘shall arise f the house of Jacob, and Christ shall be anointed of the house of Israel, he shall both slay the princes of Moab, and rule over the sons of men;’ and with him agree the other Targums. Maimonides understands it partly of David, and partly of the Messiah; and with him agree other rabbis.It appears to have been generally understood by the Jews as a prophesy of the Messiah, because the false Christ, who appeared in the reign of the Roman emperor Adrian, assumed the title of Barchochebas, or Son of the Star; in allusion to this prophesy, and in order to have it believed that he was the star whom Balaam had seen afar off. The Christian fathers seem unanimous in applying this prophesy to our Saviour, and to the star which appeared at his nativity. Origen, in particular, produces it as one of the plainest and clearest prophesies of the Messiah; and both he and Eusebius affirm, that it was in consequence of Balaam’s prophesies, which were known and believed in the East, that the magi, upon the appearance of a new star, came to Jerusalem, to worship him who was born king of the Jews. Most divines and commentators apply the prophesy principally to our Saviour; and by Moab and Edom they understand the enemies and persecutors of the church. It must be acknowledged, that many prophesies of Scripture have a double meaning, literal and mystical, respect two events, and receive a twofold completion. David was, in several things, a type and figure of the Messiah. If by destroying all the children of Sheth be meant, ruling over all mankind, this was never fulfilled in David. A star did really appear at our Saviour’s nativity, and in Scripture he is stiled the Day Star, 2Pe 1:19 the Morning Star, Rev 2:28; Rev 22:16 the Bright and Morning Star; perhaps in allusion to this very prophesy. Bishop Warburton assigns a further reason: speaking of the two sorts of metaphor in the ancient use of it, the popular and common, and the hidden and mysterious, he says, ‘The prophetic writings are full of this latter sort: to instance only in the famous prediction of Balaam, There shall come a star out of Jacob, and a sceptre shall rise out of Israel.’ This prophesy may, possibly, in some sense, relate to David; but, without question, it belongs principally to Christ. Here the metaphor of a sceptre was common and popular to denote a ruler, like David, but the star, though, like the other, it signified in the prophetic writings a temporal prince or ruler, yet had a secret and hidden meaning likewise. A star, in the Egyptian hieroglyphics, denoted God; and how much hieroglyphic writing influenced the Eastern languages we shall see presently. Thus God, in the prophet Amos, ch. Num 5:25-26 reproving the Israelites for their idolatry on their first coming out of Egypt, says, Ye have borne the tabernacle of your Moloch and Chiun, your images, the star of your God, which ye made to yourselves. The star of your God is a sublime figure, to signify, the image of your God; for a star being employed in the hieroglyphics to signify God, it is used here, with great elegance, to signify the material image of a God: the words, the star of your God, being only a repetition, so usual in the Hebrew tongue, of the preceding Chiun, your images; and not, as some critics suppose, the same with your God Star, sidus Deum vestrum. Hence we conclude, that the metaphor here used by Balaam of a star was of that abstruse mysterious kind, and so to be understood; and, consequently, that it related only to Christ, the eternal Son of God. But though, for these reasons, the Messiah might be remotely intended, yet we cannot allow that he was intended solely; because David might be called a star by Balaam, as other rulers and governors are by Dan 8:10 and by St. John, Rev 1:20 and we must insist upon it, that the summary intention, the literal meaning of the prophesy, respects the person and actions of David; and for this, particularly, because Balaam is here advertising Balak what the Israelites should do to the Moabites hereafter.”

“Ver. 20. He looked on Amalek, &c. From the Moabites he turned his eyes more to the south and west, and looked on their neighbours the Amalekites; Amalek, says he, was the first of the nations; the first and most powerful of the neighbouring nations, or the first that warred against Israel, as it is in the margin of our Bibles. ‘The latter interpretation is proposed by Onkelos, and other Jews, I suppose, because they would not allow the Amalekites to be a more ancient nation than themselves; but most good critics prefer the former interpretation, as more easy and natural; and for a very good reason, because the Amalekites appear to have been a very ancient nation: they are reckoned among the most ancient nations thereabouts. See 1Sa 22:8. They are mentioned so early as in the wars of Chedorlaomer, Gen 14:7 so that they must have been a nation before the times of Abraham and Lot, and consequently much older than the Moabites, or Edomites, or any of the nations descended from those patriarchs. And this is a demonstrative argument, that the Amalekites did not descend from Amalek, the son of Eliphaz, and grandson of Esau, as many have supposed only from the similitude of names, (Gen 36:12.) but sprung from some other stock; and probably, as the Arabian writers affirm, from Amalek, or Amlak, the son of Ham, and grandson of Noah. ‘Amlak et Amlik, fils de Cham, fils de Noe. C’est celui que les Hebreux appellent Amalek, pere des Amalekites,’ says Herbelot; but it is to be wished that this valuable and useful author had cited his authorities. According to the Arabian historians, they were a great and powerful nation that subdued Egypt, and held it in subjection for several years. See Univ. Hist. b. 1. c. iii. p. 281.They must certainly have been more powerful, or at least more courageous, than the neighbouring nations, because they ventured to attack the Israelites, of whom the other nations were afraid. But though they were the first, the most ancient, and powerful of the neighbouring nations, yet, says the prophet, their latter end shall be that they perish for ever. Here Balaam unwittingly confirms what the Lord had before denounced by Moses. Exo 17:14. Balaam had before declared, that the king of Israel should prevail over the king of Amalek; Num 24:7 but here the menace is carried further, and Amalek is consigned to utter destruction. This sentence was, in a great measure, executed by Saul, 1Sa 15:7-8. When they had recovered a little, David invaded them again, 1Sa 27:8-9 and made a further slaughter and conquest of them at Ziklag, 1 Samuel 30. At last the sons of Simeon, in the days of king Hezekiah, smote the rest of the Amalekites that were escaped, and dwelt in their habitations, 1Ch 4:41-43. And where is the name or the nation of Amalek subsisting at this day? What history, what tradition concerning them, is remaining any where?

They are but just enough known and remembered to shew, that what God had threatened he has punctually fulfilled.”

“Ver. 21. He looked on the Kenites, &c. Commentators are much at a loss to say, with any certainty, who these Kenites were. There are Kenites mentioned, Gen 15:19 among the Canaanitish nations; and Le Clerc imagines, that they were the people here intended: but the Canaanitish nations are not the subject of Balaam’s prophesies, and the Canaanitish nations were to be rooted out; but these Kenites were to continue as long as the Israelites themselves, and to be carried captive with them by the Assyrians. Bochart is of opinion, that those Kenites, as well as the Kenizzites, not being mentioned by Joshua in the division of the land, were extinct in the interval between Abraham and Moses. The most probable account of these Kenites, I conceive, to be this. Jethro, the father-in-law of Moses, is called in Exo 3:1 the priest of Midian; and in Jdg 1:16 the Kenite. We may infer, therefore, that the Midianites and the Kenites were the same, or, at least, that the Kenites were some of the tribes of Midian. Now of the Kenites, it appears from Jdg 1:16 that part followed Israel; but the greater part, we may presume, remained among the Midianites and Amalekites. We read, 1Sa 15:6 that there were Kenites dwelling among the Amalekites, and so the Kenites are fitly mentioned here next after the Amalekites. Their situation is said to be strong and secure among the mountains. Strong is thy dwelling-place, and thou puttest thy nest in a rock; wherein is an allusion to the name, the same word in Hebrew signifying a nest and a Kenite, Nevertheless, the Kenite shall be wasted until Ashur carry thee away captive. The Amalekites were to be utterly destroyed, but the Kenites were to be carried captive. And, accordingly, when Saul was sent by divine commission to destroy the Amalekites, he ordered the Kenites to depart from among them; for the kindness which some of them shewed to Israel, their posterity was saved, 1Sa 15:6. This passage shews that they were wasted, and reduced to a low and weak condition: and as the kings of Assyria carried captive not only the Jews, but also the Syrians, and several other nations, 2Ki 16:9; 2Ki 19:12-13 it is most highly probable, that the Kenites shared the same fate with their neighbours, and were carried away by the same torrent; and, especially, as we find some Kenites mentioned among the Jews after their return from captivity, 1Ch 2:55.”

“Ver. 23. He took up his parable, and said, &c. This verse is by several commentators referred to what precedes, but it relates rather to what follows: He took up his parable, is a preface used when he enters upon some new subject. The exclamation, Alas, who shall live when God doth this! implies, that he is now prophesying of very distant and very calamitous times.”

“Ver. 24. And ships Or rather, for ships, as the particle vau often signifies for. Chittim was one of the sons of Javan, who was one of the sons of Japheth, by whose posterity the isles of the Gentiles, i.e. Europe, were divided and peopled; together with the countries to which the Asiatics passed by sea; for such the Hebrews call islands, Gen 10:5. Chittim is used for the descendants of Chittim, as Asshur is put for the descendants of Asshur, i.e. the Assyrians; but what people were the descendants of Chittim, or what country was meant by the coasts of Chittim, is not easy to determine. The critics and commentators are generally divided into two opinions: the one asserting that Macedonia, and the other that Italy was the country here intended; and each opinion is recommended and authorised by some of the first and greatest names in learning. But there is no reason why we may not adopt both opinions, and especially as it is very well known that colonies came from Greece to Italy; and as Josephus observes, Antiq. lib. 1: cap. 6 p. 17 that all islands, and most maritime places, are called Chethim by the Hebrews, and as manifest traces of the name are to be found in both countries, the ancient name of Macedonia having been Macettia, and the Latins having before been called Cetii. What appears most probable is, that the sons of Chittim settled first in Asia Minor, where were a people called Cetei, and a river called Cerium, according to Homer and Strabo. From Asia they might pass over into the island of Cyprus, which, Josephus says, was possessed by Chethim, and called Chethima; and where was also the city Citium, famous for its being the birth-place of Zeno, the founder of the sect of the Stoics, who was therefore called Cittiean; and from thence they might send forth colonies into Greece and Italy. It plainly appears, that wherever the land of Chittim, or the isles of Chittim, are mentioned in Scripture, there are evidently meant some countries or islands in the Mediterranean. See Isa 1:12. Jer 2:10. Eze 27:6. Dan 11:29-30. See also 1Ma 1:1; 1Ma 8:5. When Balaam, therefore, said that ships should come from the coast of Chittim, he might mean either Greece or Italy, or both: the particular names of those countries being at that time perhaps unknown in the East; and the passage may be better understood of both, because it was equally true of both; and Greece and Italy were alike the scourges of Asia.”

“And shall afflict Asshur Asshur, as we noted before, signifies properly the descendants of Asshur, the Assyrians; but their name was of as large extent as their empire; and the Syrians and Assyrians are often confounded together, and mentioned as one and the same people. Now it is so well known, as to require no particular proof, that the Grecians under Alexander subdued all those countries. The Romans afterwards extended their empire into the same regions; and as Dio informs us, Assyria, properly so called, was conquered by Trajan. See Dion. Hist. Rom. lib. 68: p. 783.”

“And shall afflict Eber Two interpretations are proposed of the word Eber, either the posterity of a man so called, or the people who dwelt on the other side of the river Euphrates. If by Eber we understand the posterity of Eber, then Balaam, who was commissioned to bless Israel at first, prophesied evil of them at last, though under another name. We may however avoid this seeming inconsistency, if we follow the other interpretation, and by Eber understand the people who dwelt on the other side of the Euphrates, which sense is given by Onkelos, and approved by several of the most able commentators, both ancient and modern. The two members of the sentence would then better connect together, and the sense of the latter would be somewhat exegetical of the former; and shall afflict Asshur, and shall afflict Eber, i.e. shall afflict the Assyrians, and other neighbouring nations bordering upon the river Euphrates. Beyond the river, is indeed a phrase, which sometimes occurs in Scripture: but where does beyond alone ever bear that signification? I know Gen 10:21 is usually cited to establish this meaning; but that text is as much controverted as this; and the question is the same there as here, whether Eber be the proper name of a man, or only a preposition signifying beyond, and beyond signifying the people beyond the Euphrates: Isaiah’s manner of speaking of the same people is, by them beyond the river, by the king of Assyria; see Isa 7:20 and one would expect the like here; shall afflict Asshur, and shall afflict them beyond the river. But which-soever of these interpretations we prefer, the prophecy was alike fulfilled. If we understand it of the people bordering on the Euphrates, they as well as the Assyrians were subdued both by the Greeks and Romans. If of the posterity of Eber, the Hebrews were afflicted, though not so much by Alexander himself, yet by his successors the Seleucidae, and particularly by Antiochus Epiphanes, see 1 Maccabees 1 : They were worse afflicted by the Romans, who not only subdued and oppressed them, but at last took away their place and nation, and sold and dispersed them over the face of the earth.”

“He also shall perish for ever That is, Asshur and Eber, mentioned as one and the same people, or rather Chittim. He also shall be punished even to perdition; shall be destroyed, as well as Amalek; for, in the original, the words are the same concerning both. If Asshur be meant, the Assyrian empire was destroyed, and perished long ago. If Chittim be meant, the Grecian empire was entirely subverted by the Roman, and the Roman in its turn was broke to pieces, some fragments of which are now remaining. See Hyde, Rel. Pers. p. 57.”

The Bishop concludes from the foregoing observations, that Balaam was a prophet divinely inspired; or he could never have foretold so many distant events, some of which are fulfilling in the world at this time. “And what a singular honour,” says he, “was it to the people of Israel, that a prophet called from another country, and at the same time a wicked man, should be obliged to bear testimony to their righteousness and holiness! The commendations of an enemy, among enemies, are commendations indeed; and Moses did justice to himself, as well as to his country, in recording these transactions. They are not only a material part of his history, but are likewise a strong confirmation of the truth of this religion. Balaam’s bearing witness to Moses, is somewhat like Judas attesting the innocence of Jesus.” See Dissert. on Prophecies, vol. 1: p. 130, & seq.

Fuente: Commentary on the Holy Bible by Thomas Coke

How awful will be the sight of JESUS to the sinner! He will see him but not nigh; not as Job, for himself: but as the unhappy wretch mentioned in the gospel, who in hell lifted up his eyes in torments, and saw Abraham afar off and Lazarus in his bosom. See those scriptures: Rev 1:7 ; Job 19:27Job 19:27 ; Luk 16:23 . The star, that is here prophesied to arise, very probably became the foundation of that tradition, which, among the heathen world, led the nations to expect a great prince about the time that CHRIST was born, to arise out of Judea. Mat 2:2 . In a literal sense, this prophecy had its accomplishment, when David obtained a victory over the Moabites: see 2Sa 8:2 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Num 24:17 I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth.

Ver. 17. I shall see him. ] So shall “every eye, and those also that pierced him,” Rev 1:7 but not as “Abraham saw him, and rejoiced”; nor as Job. Job 19:25 ; Job 19:27 “The pure in heart” only “shall see him” to their comfort, as pure glass or crystal lets in the light of the sun. Some wicked men have greater common gifts than the godly; as many metals are brighter and more orient than the heavens. Yet as those metals are not so fit, either to receive or convey the light of the sun, so neither are the wicked so fit, either to take or give to others, “the knowledge of salvation by the remission of their sins.”

A Star out of Jacob. ] Jesus Christ the true Morning Star. Rev 22:16 Joh 1:9 That those wise men Mat 2:1 had heard of, probably, either from the Chaldean sybils, or from the Jews in the Babylonish captivity, or from this prophecy of Balaam; for he was an east countryman, and uttereth here a very clear and comfortable prophecy of the Messiah, by whom himself received no benefit. Thus the Church, Christ’s “garden enclosed,” Son 4:12 may be watered through a wooden gutter; the sun give comfortable light through a sluttish window; the field may be well sowed with a dirty hand; the bell calls us to the church, though it never enter itself but by the sound; the well may yield excellent water, though it have much mud, &c.

And destroy all the children of Seth. ] Heb., Unwall; that is, conquer and subdue. Christ by those ram’s horns, by the foolishness of preaching, pulls down strongholds. 2Co 10:4-5

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

but not. Hebrew Who is not.

Star. Hebrew. kokab = Messiah. See Luk 1:78. 2Pe 1:19. Rev 2:28; Rev 22:16, and compare Mat 2:2. Sceptre. See note on Gen 49:10, and compare Psa 2.

corners = quarters.

destroy = subdue.

Sheth = Seth, i.e. all men, for all are now descendants of Sheth through Noah.

Fuente: Companion Bible Notes, Appendices and Graphics

Sceptre

See “Kingdom” (See Scofield “Gen 1:26”), See Scofield “Zec 12:8”.

Fuente: Scofield Reference Bible Notes

I shall see him: The Targum of Onkelos translates this passage in the following manner: “I shall see him, but not now; I shall behold him, but he is not near. When a king shall arise from the house of Jacob, and the Messiah be anointed from the house of Israel; he shall slay the princes of Moab, and rule over all the children of men.” The marginal references will direct the reader to the fulfilment of these remarkable prophecies. Job 19:25-27, Zec 12:10, Jud 1:11, Jud 1:14, Jud 1:15, Rev 1:7

a Star: Mat 2:2-9, Luk 1:78, 2Pe 1:19, Rev 22:16

a Sceptre: Gen 49:10, Psa 45:6, Psa 78:70-72, Psa 110:2, Isa 9:7, Luk 1:32, Luk 1:33, Heb 1:8

smite the corners of Moab: or, smite through the princes of Moab, 1Sa 14:38, *marg. Zec 10:4

Moab: 2Sa 8:2, 2Ki 3:5, 2Ki 3:26, 2Ki 3:27, 1Ch 18:2, Jer 48:45

all the children: Gen 4:25, Gen 4:26, Gen 5:3-29

Sheth: Psa 72:8-11, Rev 11:15

Reciprocal: Gen 22:17 – thy seed Gen 36:31 – the kings Num 22:4 – Now shall Num 23:24 – he shall Num 24:14 – I will advertise 2Sa 22:49 – thou also 2Ki 3:19 – And ye 1Ch 1:43 – the kings Job 19:27 – I shall Psa 18:37 – General Isa 11:14 – them of the east Isa 16:12 – when Isa 19:13 – stay Isa 25:10 – Moab Isa 46:10 – the end Jer 48:1 – Moab Jer 49:7 – Edom Eze 19:11 – she had Eze 25:8 – Moab Amo 2:3 – General Amo 9:12 – Edom Mat 11:3 – Art Joh 5:46 – for Heb 11:13 – but

Fuente: The Treasury of Scripture Knowledge

PIOUS TALK AND UNHOLY CONDUCT

I shall see Him, but not now: I shall behold Him, but not nigh.

Num 24:17

These words were spoken by the prophet Balaam, and they were inspired words put into his mouth by God Almighty when he went forth to curse but stayed to bless. There is no character in the whole of Scripture that is more thrillingly human than this character of the prophet Balaam. There was Balak, the king, and there stood this man inspired of God. He had come to curse, but he dared not. What a strange mixture of a man was this! There was a great struggle going on in that mans bosoma struggle between right and wrong, a struggle between selfishness and duty, a struggle between conscience and covetousness. That struggle has gone on all along the ages. It goes on now in every townshall I say in every home?

When Balaam went out to meet Balak, the king, he had determined in his heart to curse that people. But picture him upon that mountain-top, that wild-looking man, with blazing eyes, with a face lit up, as it were, with the very light of God; see him there, standing upon that mountain, gazing upon the hosts of the Lord. All in a moment his eyes were opened, as he himself said. We can imagine what it was he saw as he looked back on the past. But he saw more than that. In that Egyptian darkness, in that time of the most awful evil, in that time of sin, he saw that star that rose in the East glittering in the heavens, shedding its dazzling ray upon the earth. He saw the sceptre which had departed from Jacob returning in the hand of the Son of Man. I shall see Him, he said, but not now: I shall behold Him, but not nigh. As he uttered that prophetic word he little thought what it was he said. It was true that he would see Him. All eyes shall see Him; yours will see Him, mine will see Him, even the eyes of those that pierced Him will see Himsee Him sitting on the throne of glory. But how many of us will, like Balaam, see Him, but not nigh?

And now, as we draw aside from this unwilling prophet, who utters a blessing in every word of which was breathed a curse, what lessons are there? God help us to learn some of the lessons! How many Balaams are there in this congregation, think you? how many are there who choose the evil when they know the good? But there is one thing that you can all learn, and that you all must learn, if you are to do any good, and that is

I. It is an awful danger to trifle with your conscience, that conscience which whispers to you words from the Holy Spirit of God. Balaam knew what was right, and yet he chose to do wrong. How many are there here who know what is right, and yet choose to do wrong? I say how many are there who, knowing what is right, yet deliberately, in the face of that knowledge, go and choose the evil? We know that things are either right or wrong instinctively. God has implanted that knowledge in us. We know; in a moment it dawns upon us. We know; God has given us the power. Oh, how useless any excuse will be in that great day of judgment when God adds up our account! God will say: You knew; I gave you the power. Balaam had the power; he knew. We are, men and women, curious creatures. When you talk to a man about his sin, he will belittle the sin, and say: It is not as bad as it looks. Even though it were as black as it could possibly be he would say: There are plenty of people who do the same. What an awful thing to say! There are plenty of people who do the same, plenty of people to populate hell itself, plenty of people who, knowing the good, choose the evil. But does that make any difference to you? You who know what the evil is, yet you deliberately choose it. Does that make any difference to you? You say: I ought to do a certain thing; yes, I ought to. We argue with you. We come to you, and we say: Oh, for the Saviours sake, turn from your evil ways; leave the sin that enthralls you, that casts such a blot upon your soul. You say: I ought, and the very first opportunity you get you go and do the same thing. Do not say you do not. You do; God knows you do, you know you do. Knowing the good, yet, deliberately, with your eyes open, even like Balaam, you have chosen the evil.

II. Another thing that Balaam teaches us is thisthat you must not make a bargain with God, make a compromise with the Lord Most High.He will not have it. No compromise will do with Him. That is just our religion; we want to serve God a little and ourselves a great deal. You ask a man to do something which will give him trouble. If he has not got his excuses ready-made he will make them quick enough. Oh, our religion is such a half-and-half thing!

III. Again, there is another thing that we ought to learn, and that isthat we ought never to neglect a plain duty for the sake of earthly gain.All too often a man says: How much shall I get by doing so-and-so? He never says: What shall it profit a man if he shall gain the whole world and lose his own soul? or What shall a man give in exchange for his soul? These are the questions for business men.

IV. And there is just another lesson that Balaam teaches usthat religious talk is not religion.You may talk goody-goody for a week, but you may be as far from the kingdom of Heaven as the devil himself. No; Balaam was a good talker. There never was a better, but he is not in the kingdom of Heaven. He said: Let me die the death of the righteous, and let my last end be like his! He died the enemy of God and of Gods people. We must do something more in this world of ours than talk. You men of business know quite well that talk will not earn you a penny. It will not go any distance, and the man who talks you despise. Then why should talk do for religion? It too often does. If we are to die the death of the righteous, we must live the life of the righteous. Actions, not words; lives, not professions; that is what God wants, and if you give Him that, if you give Him lives and leave the professions to take a back seat, then I say that yours will be that portion in the inheritance of God which He promised to all His beloved.

Illustration

(1) The Messianic prophecy of the Star (Num 24:16-19), which makes the fourth and most important of the parables spoken by Balaam when the Lord put a word in his mouth, may be literally translated thus:

He hath said who hears the words of God,

And knows the knowledge of the Most High;

Who sees the vision of the Almighty,

Fallen down (i.e. under the power of the prophetic inspiration),

but having his eyes open,

I see him, but not now!

I behold him, but not nigh!

There has come a Star out of Jacob,

And a sceptre shall rise out of Israel,

And smite the two sides of Moab,

And undermine all the sons of tumult.

And Edom shall be a possession,

And Seir, his enemies, shall be a possession,

But Israel does valiantly (or, acquires power).

And let One rule out of Jacob

And destroy the survivor out of the city!

(2) If we look down the dark and slippery steps of his degradation, we can trace them through temptation faintly resisted to temptation yielded to, and remorse stifled, and warnings resisted, and penal blindness inflicted, and sin willingly chosen, and sin let alone, until the seer of the vision of the Almighty becomes the tempter to the infamies of Baal Peor. But the very central lesson of his career is the power of a besetting sin.

In outline dim and vast

Their fearful shadows cast

The giant forms of empires on their way

To ruin: one by one

They tower, and they are gone;

Yet, in the prophets soul, the dreams of avarice stay.

This was the little canker, the little poison drop, which blighted the whole life of what might otherwise have been a magnificent and enlightened soul. For the sake of a handful of paltry dross he imperilled his eternal happiness, and earned the dreadful twofold epitaph which the New Testament inscribes upon his tomb.

Fuente: Church Pulpit Commentary

Num 24:17. I shall see him, &c. Rather, says Bishop Newton, from whose exposition of the prophecies of Balaam many of the following explanatory observations are extracted, I see him, but not now; I behold him, but not nigh; the future tense in Hebrew being often used for the present. He saw with the eyes of prophecy, and prophets are emphatically styled seers. There shall come a star out of Jacob, and a sceptre shall rise out of Israel The star and the sceptre are probably metaphors borrowed from the ancient hieroglyphics, which much influenced the language of the East; and they evidently denote some eminent and illustrious king or ruler, whom he particularizes in the following words: And shall smite the corners of Moab Or the princes of Moab, according to other versions. This was executed by David; for he smote Moab, and measured them with a line, casting them down to the ground; even with two lines measured he to put to death, and with one full line to keep alive; that is, he destroyed two- thirds, and saved one-third alive. And the Moabites became Davids servants, and brought gifts. See 2Sa 8:2.

And destroy all the children of Sheth If by Sheth was meant the son of Adam, then all the children of Sheth are all mankind; the posterity of Cain and Adams other sons having all perished in the deluge. But it is very harsh to say that any king of Israel would destroy all mankind; and therefore the Syriac and Chaldee soften it, that he shall subdue all the sons of Sheth, and rule over all the sons of men. But the Jerusalem Targum translates it, the sons of the east, namely, the Moabites, lying east of Judea. Rabbi Nathan says that Sheth is the name of a city in the border of Moab. Grotius imagines Sheth to be the name of some famous king among the Moabites. Our Poole says, Sheth seems to be the name of some then eminent, though now unknown, place or prince in Moab, there being innumerable instances of such places or persons, some time famous, but now utterly lost, as to all monuments and remembrances of them.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

24:17 I shall see him, but not now: I shall behold him, but not nigh: there shall come a {i} Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the {k} corners of Moab, and destroy all the children of {l} Sheth.

(i) Meaning Christ.

(k) That is, the princes.

(l) He shall subdue all that resist: for of Sheth came Noah, and of Noah all the world.

Fuente: Geneva Bible Notes