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Numbers 24:17
Verse
Context
Balaam’s Fourth Oracle
16the prophecy of one who hears the words of God, who has knowledge from the Most High, who sees a vision from the Almighty, who bows down with eyes wide open: 17I see him, but not now; I behold him, but not near. A star will come forth from Jacob, and a scepter will arise from Israel. He will crush the skulls of Moab and strike down all the sons of Sheth. 18Edom will become a possession, as will Seir, his enemy; but Israel will perform with valor.
Sermons
J. Vernon McGee
Shane Idleman
F.B. Meyer
Arno Clemens Gaebelein 
Robert Murray M'CheyneSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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 Sa2 8:2); and destroy all the children of Sheth. The original word קרקר karkar, from קרה karah, to meet, associate, join, blend, and the like, is variously translated; vastabit, he shall waste, Vulgate - προνομευσει, shall prey on, Sept - ישלוט yishlot, shall rule over, Targum - Shall shake, Arabic - barbend, shall put a yoke on, Pers - Shall unwall, Ainsworth, etc., etc. 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, Sa2 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, (Psa 72:8), He shall have dominion from sea to sea."
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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 אראנּוּ and עשׁוּרנּוּ 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. מואב פּאתי, "the two corners or sides of Moab," equivalent to Moab on both sides, from one end to the other. For קרקר, the inf. Pilp. of קוּר or קיר, the meaning to destroy is fully established by the parallel מחץ, 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 קרקר into קדקד (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). - כּל־בּני־שׁת 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. שׁת is a contraction of שׁאת (Lam 3:47), and derived from שׁאה; and in Jer 48:45 it is correctly rendered שׁאון בּני. (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 שׁתה, but שׁקה. 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."
Jamieson-Fausset-Brown Bible Commentary
I shall see him--rather, "I do see" or "I have seen him"--a prophetic sight, like that of Abraham (Joh 8:56). him--that is, Israel. there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel--This imagery, in the hieroglyphic language of the East, denotes some eminent ruler--primarily David; but secondarily and pre-eminently, the Messiah (see on Gen 49:10). corners--border, often used for a whole country (Exo 8:2; Psa 74:17). children of Sheth--some prince of Moab; or, according to some, "the children of the East."
John Gill Bible Commentary
And Edom shall be a possession,.... Of the children of Israel, which was fulfilled in part when the Edomites became the servants of David, Sa2 8:14 and when they were smitten and spoiled by Judas Maccabeus,them a great overthrow, and abated their courage, and took their spoils.'' (1 Maccabees 5:3)and still more so when all the Edomites or the Idumaeans were subdued by Hyrcanus, and they became one people with the Jews, and conformed to their religious rites; which is not only related by Josephus (n), but by Strabo (o), an Heathen historian, who says, that they joined themselves to the Jews, and embraced their laws: but in a spiritual sense this has had a greater accomplishment in the calling of the Gentiles, and introducing them into the church of God; see Amo 9:12 compared with Act 15:14. Seir also shall be a possession for his enemies; which was a mount in the land of Edom where Esau formerly dwelt, and so signifies the same as before: and also that the most strong and fortified places of the land should fall into the hands of their enemies; See Gill on Oba 1:17, Oba 1:18, Oba 1:19. Israel shall do valiantly; in fighting with and conquering the Edomites, or shall get much wealth and riches by the spoil of them, see Psa 60:9. This, and the following verse, are in some ancient writings of the Jews (p) interpreted of the times of the Messiah. (n) Antiqu. l. 13. c. 9. sect. 1. (o) Geograph. l. 16. p. 523. (p) Zohar in Numb. fol. 85. 4. & 86. 1.
Tyndale Open Study Notes
24:17 A star was a symbol for a king (cp. Isa 14:12; Matt 2:1-10), and a scepter was an image of power and majesty (cp. Gen 49:10; Ps 45:6). King David fits the description historically. The Moabites, whose defeat is mentioned in Num 24:17, were among the many peoples conquered during his reign (2 Sam 8:2), though Moab remained a dangerous enemy of Israel after David’s time (cp. 2 Kgs 3:1-27; Isa 15–16; Jer 48). Many interpreters have extended the image beyond David. Christians identify Jesus of Nazareth with a star (cp. Matt 2:2; 2 Pet 1:19; Rev 2:28; 22:16) and a scepter (cp. Heb 1:8). • The people of Sheth were probably the ancient Sutu, though it might refer to Edom/Seir (also conquered by David; Num 24:18), Ir (or Ar) of Moab (24:19; cp. 21:28), or Amalek, one of Israel’s earliest and most persistent enemies (24:20).
Numbers 24:17
Balaam’s Fourth Oracle
16the prophecy of one who hears the words of God, who has knowledge from the Most High, who sees a vision from the Almighty, who bows down with eyes wide open: 17I see him, but not now; I behold him, but not near. A star will come forth from Jacob, and a scepter will arise from Israel. He will crush the skulls of Moab and strike down all the sons of Sheth. 18Edom will become a possession, as will Seir, his enemy; but Israel will perform with valor.
- Scripture
- Sermons
- Commentary
(Genesis) Genesis 49:8-10
By J. Vernon McGee2.8K03:43GenesisGEN 3:15GEN 49:8NUM 24:17PSA 118:22MAT 11:28In this sermon, the preacher focuses on the prophecy of Balaam in Numbers 24:17, which refers to a star. The preacher connects this prophecy to the coming of Christ, who is described as the seed, Shiloh (meaning rest), the one who holds the scepter, the shepherd who gave his life, and the chief shepherd who is yet to come. The preacher emphasizes the importance of recognizing the pattern and program of God's movement throughout history, from Adam to Judah. The sermon highlights the significance of the prophecy in Genesis 49:10, where it is foretold that the scepter will not depart from Judah until Shiloh comes, indicating that the ruler and the gathering of the people will be unto him. The preacher concludes by emphasizing that Jesus fulfills these prophecies as the seed of the woman, the one who brings rest, and the one who holds the scepter.
God Gives Us a Heads Up
By Shane Idleman30249:07GEN 22:18NUM 24:17PSA 72:9ISA 7:14ISA 11:1JER 23:5HOS 11:1MIC 5:2PHP 1:6This sermon emphasizes the importance of God giving us a heads up about His plans, focusing on the need for practical application of spiritual principles in our daily lives. It highlights the significance of drawing closer to God and deepening our relationship with Him. The sermon delves into the power of surrender and obedience, showcasing how God can resurrect and bring greatness out of small beginnings. It also underscores the living and powerful nature of the Bible, encouraging listeners to engage with it for re-energizing and motivation. Lastly, it calls for preparation as God gives us heads up to align with His will and be ready for His plans.
The Wise-Men Follow the Star
By F.B. Meyer0Expectation of ChristDivine GuidanceNUM 24:17DAN 7:13MAT 2:1F.B. Meyer emphasizes the widespread expectation of a great king's advent during the Nativity, rooted in prophecies and the cultural climate of the time. He illustrates how God reaches out to individuals in familiar contexts, guiding them towards truth, as seen with the Wise-Men following the star. Meyer encourages believers to pursue their own guiding stars, ensuring they align with Scripture, while acknowledging that the message of Jesus often causes unrest among those who resist it. The sermon highlights the importance of divine guidance and the necessity of scriptural confirmation in our spiritual journeys.
The Day of Jehovah
By Arno Clemens Gaebelein0NUM 24:17DEU 32:411SA 2:10PSA 2:12ISA 2:12MAL 4:11TH 5:22TH 1:72PE 3:10Arno Clemens Gaebelein preaches about the consistent prophecy throughout the Bible regarding the future day of Jehovah, a day of wrath, judgment, and the manifestation of God's glory. The Old Testament prophets, including Moses, David, Balaam, Isaiah, and others, foretold this day with details of blessings for the earth and its inhabitants. The Psalms, divided into five books, also contain prophetic elements pointing to this future day. The New Testament, through John the Baptist, Jesus, Paul, and Peter, affirms the reality of this day of the Lord, emphasizing the visible manifestation of God's glory, judgment on the nations, and the establishment of His righteous rule.
Shewing the Several Circumstances Which Attend the Messiah's Birth.
By John Gill0Fulfillment of ProphecyThe Birth of ChristNUM 24:17ISA 9:1ISA 11:1JER 31:15HOS 11:1MAT 2:2REV 22:16John Gill preaches on the various prophecies surrounding the birth of the Messiah, emphasizing how these prophecies were fulfilled in Jesus. He discusses the significance of the star that guided the wise men, the flight into Egypt, the massacre of infants, and Jesus' upbringing in Nazareth, all of which align with Old Testament predictions. Gill highlights that these events were not mere coincidences but divine fulfillments of prophecy, showcasing Jesus as the awaited Messiah. He draws connections between the prophecies and their realizations, reinforcing the belief in Jesus' identity as the Savior. The sermon serves to deepen the understanding of the miraculous nature of Christ's birth and the fulfillment of God's promises.
A Faithful Ministry
By Robert Murray M'Cheyne0Preaching ChristFaithful MinistryNUM 24:17ISA 53:6MAT 11:19JHN 1:29ACT 8:5ACT 10:392CO 4:2Robert Murray M'Cheyne reflects on his five years of ministry, emphasizing that faithful ministers preach Christ Jesus the Lord rather than themselves. He stresses the importance of preaching from personal experience, as true knowledge of Christ enables ministers to effectively share the gospel. M'Cheyne acknowledges the challenges and reproaches faced by ministers but encourages perseverance in preaching for the glory of Christ. He warns that despite faithful preaching, some will still be lost due to the blindness of their hearts, urging the congregation to seek the light of the gospel. Ultimately, he calls for prayer for holy ministers who preach the truth without deceit.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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 Sa2 8:2); and destroy all the children of Sheth. The original word קרקר karkar, from קרה karah, to meet, associate, join, blend, and the like, is variously translated; vastabit, he shall waste, Vulgate - προνομευσει, shall prey on, Sept - ישלוט yishlot, shall rule over, Targum - Shall shake, Arabic - barbend, shall put a yoke on, Pers - Shall unwall, Ainsworth, etc., etc. 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, Sa2 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, (Psa 72:8), He shall have dominion from sea to sea."
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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 אראנּוּ and עשׁוּרנּוּ 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. מואב פּאתי, "the two corners or sides of Moab," equivalent to Moab on both sides, from one end to the other. For קרקר, the inf. Pilp. of קוּר or קיר, the meaning to destroy is fully established by the parallel מחץ, 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 קרקר into קדקד (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). - כּל־בּני־שׁת 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. שׁת is a contraction of שׁאת (Lam 3:47), and derived from שׁאה; and in Jer 48:45 it is correctly rendered שׁאון בּני. (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 שׁתה, but שׁקה. 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."
Jamieson-Fausset-Brown Bible Commentary
I shall see him--rather, "I do see" or "I have seen him"--a prophetic sight, like that of Abraham (Joh 8:56). him--that is, Israel. there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel--This imagery, in the hieroglyphic language of the East, denotes some eminent ruler--primarily David; but secondarily and pre-eminently, the Messiah (see on Gen 49:10). corners--border, often used for a whole country (Exo 8:2; Psa 74:17). children of Sheth--some prince of Moab; or, according to some, "the children of the East."
John Gill Bible Commentary
And Edom shall be a possession,.... Of the children of Israel, which was fulfilled in part when the Edomites became the servants of David, Sa2 8:14 and when they were smitten and spoiled by Judas Maccabeus,them a great overthrow, and abated their courage, and took their spoils.'' (1 Maccabees 5:3)and still more so when all the Edomites or the Idumaeans were subdued by Hyrcanus, and they became one people with the Jews, and conformed to their religious rites; which is not only related by Josephus (n), but by Strabo (o), an Heathen historian, who says, that they joined themselves to the Jews, and embraced their laws: but in a spiritual sense this has had a greater accomplishment in the calling of the Gentiles, and introducing them into the church of God; see Amo 9:12 compared with Act 15:14. Seir also shall be a possession for his enemies; which was a mount in the land of Edom where Esau formerly dwelt, and so signifies the same as before: and also that the most strong and fortified places of the land should fall into the hands of their enemies; See Gill on Oba 1:17, Oba 1:18, Oba 1:19. Israel shall do valiantly; in fighting with and conquering the Edomites, or shall get much wealth and riches by the spoil of them, see Psa 60:9. This, and the following verse, are in some ancient writings of the Jews (p) interpreted of the times of the Messiah. (n) Antiqu. l. 13. c. 9. sect. 1. (o) Geograph. l. 16. p. 523. (p) Zohar in Numb. fol. 85. 4. & 86. 1.
Tyndale Open Study Notes
24:17 A star was a symbol for a king (cp. Isa 14:12; Matt 2:1-10), and a scepter was an image of power and majesty (cp. Gen 49:10; Ps 45:6). King David fits the description historically. The Moabites, whose defeat is mentioned in Num 24:17, were among the many peoples conquered during his reign (2 Sam 8:2), though Moab remained a dangerous enemy of Israel after David’s time (cp. 2 Kgs 3:1-27; Isa 15–16; Jer 48). Many interpreters have extended the image beyond David. Christians identify Jesus of Nazareth with a star (cp. Matt 2:2; 2 Pet 1:19; Rev 2:28; 22:16) and a scepter (cp. Heb 1:8). • The people of Sheth were probably the ancient Sutu, though it might refer to Edom/Seir (also conquered by David; Num 24:18), Ir (or Ar) of Moab (24:19; cp. 21:28), or Amalek, one of Israel’s earliest and most persistent enemies (24:20).