John Calvin Commentary Numbers 24:17

"I see him, but not now; I behold him, but not nigh: There shall come forth a star out of Jacob, And a sceptre shall rise out of Israel, And shall smite through the corners of Moab, And break down all the sons of tumult." — Numbers 24:17 (ASV)

I shall see him, but not now.¹⁷⁵ Although the verbs are in the future tense, they are used for the present; and again, the pronoun him designates someone who has not yet been mentioned. This is a fairly common usage in Hebrew, especially when referring to Jerusalem, God, or some very distinguished man. The relative is, therefore, here put κατ ἐξοχὴν for the antecedent. And although there can be no doubt 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 contend much, since it is substantially the same thing.

The reason why Balaam postpones his prophecies to a distant period is to offer consolation to Balak. For, as much as he possibly can, he seeks to avoid Balak's ill-will and therefore assures him that, although he denounces evil, it was not to be feared soon, since he treats of things which were still 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. This repetition is common in Hebrew, by which they specify the same thing twice. 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.

Thus we gather that its state was not perfect until it began to be governed by the hand of a king. For, since 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 about God’s grace towards the people of Israel, he directs us immediately 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; indeed, its chief dignity was quickly impaired by the rebellion of the ten tribes and was finally completely extinguished. And when David’s power was at its height, his dominion never extended beyond the neighboring nations.

The emergence 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 sceptre¹⁷⁶ of thy strength out of Sion. (Psalms 110:2)

Therefore, 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 pure source, there is no doubt 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 fortifications, or destroy what may seem to be strongest. I do not doubt 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 race¹⁷⁸ violently distort the text with their interpretation.

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 other 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 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: namely, that they boasted, like the Amalekites, of the extreme antiquity of their race. Since, therefore, they desired to be counted among the most ancient nations, it is probable that by this ironical appellation their vainglory was rebuked. It may, however, have been the case that someone among the descendants of Moab was distinguished by this name.

Still, as I have recently 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, (Psalms 60:8).

But what was then merely typified, Christ ultimately fulfilled by bringing all adverse and hostile nations under His sway. Therefore it is said, he shall destroy him that remaineth of the cities, that is, all enemies whom He finds to be incorrigible.

¹⁷⁵ “I see him,” etc. — Lat.

¹⁷⁶ A. V., “The rod.”“The rod.”

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