Exegetical and Hermeneutical Commentary of Numbers 6:22
And the LORD spoke unto Moses, saying,
The priestly blessing (compare Ecclus. 36:17) is appointed as a solemn form to be used by the priests exclusively, and in this function their office as it were culminates (compare Lev 9:22 note). God Himself provides a formula, through which from time to time, as His people by obedience place themselves in true and right relationship to Him, the authorised mediators may pronounce and communicate His special blessing to them. It was a Jewish tradition that this blessing was given at the close of the daily sacrifice.
The structure of the blessing is remarkable. It is rhythmical, consists of three distinct parts, and mounts by gradual stages to that peace which forms the last and most consummate gift which God can give His people.
From a Christian point of view, and comparing the counterpart benediction of 2Co 13:14, it is impossible not to see shadowed forth the doctrine of the Holy Trinity (compare Isa 6:3; Mat 28:19). And the three several sets of terms correspond fittingly to the office of the Three Persons in Their gracious work for the redemption of man.
Num 6:24
The Lord bless thee, and keep thee – The second clause here, as in the other three verses, defines more closely the general tenor of the preceding one. The singular number, which is observed throughout, indicates that the blessing is conferred on Israel collectively.
Num 6:25
Make his face shine – This is an enhancement of the preceding benediction. The face of God imports not merely Gods good will in general, but His active and special regard. With the face or eye of the Lord accordingly is connected alike the judicial visitation of the wicked. Psa 34:16, and His mercies to the righteous Psa 4:6.
Num 6:26
Lift up his countenance upon thee – i. e. especially direct His thought and care toward thee: compare 2Ki 9:32, and similar phrases in Gen 43:29; Gen 44:21. Through such loving providence alone could the peace of God in which the blessing closes be given.
Num 6:27
Put my name upon the children of Israel – i. e. pronounce My Sacred Name over them in blessing them. God will give effect to the benediction pronounced by the priests.
Fuente: Albert Barnes’ Notes on the Bible
And the Lord spake unto Moses,…. At the same time perhaps that the above law was given concerning the Nazarites; though why this should follow upon that, and what connection there is between the one and the other, it is not easy to say; the Nazarites were holy persons, and so were the priests; and therefore, according to Aben Ezra and others, the law of the one is joined to the law of the other:
saying; as follows.
Fuente: John Gill’s Exposition of the Entire Bible
The Priestly or Aaronic Blessing. – The spiritual character of the congregation of Israel culminated in the blessing with which the priests were to bless the people. The directions as to this blessing, therefore, impressed the seal of perfection upon the whole order and organization of the people of God, inasmuch as Israel was first truly formed into a congregation of Jehovah by the fact that God not only bestowed His blessing upon it, but placed the communication of this blessing in the hands of the priests, the chosen and constant mediators of the blessings of His grace, and imposed it upon them as one portion of their official duty. The blessing which the priests were to impart to the people, consisted of a triple blessing of two members each, which stood related to each other thus: The second in each case contained a special application of the first to the people, and the three gradations unfolded the substance of the blessing step by step with ever increasing emphasis. – The first (Num 6:24), “ Jehovah bless thee and keep thee, ” conveyed the blessing in the most general form, merely describing it as coming from Jehovah, and setting forth preservation from the evil of the world as His work. “The blessing of God is the goodness of God in action, by which a supply of all good pours down to us from His good favour as from their only fountain; then follows, secondly, the prayer that He would keep the people, which signifies that He alone is the defender of the Church, and that it is He who preserves it with His guardian care” ( Calvin). – The second (Num 6:25), “ Jehovah make His face shine upon thee, and be gracious unto thee, ” defined the blessing more closely as the manifestation of the favour and grace of God. The face of God is the personality of God as turned towards man. Fire goes out from Jehovah’s face, and consumes the enemy and the rebellious (Lev 10:2, cf. Num 17:10; Num 20:3; Exo 13:22; Psa 34:17), and also a sunlight shining with love and full of life and good (Deu 30:20; Psa 27:1; Psa 43:3; Psa 44:4). If “the light of the sun is sweet, and pleasant for the eyes to behold” (Ecc 11:7), “the light of the divine countenance, the everlasting light (Psa 36:10), is the sum of all delight” ( Baumg.). This light sends rays of mercy into a heart in need of salvation, and makes it the recipient of grace. – The third (Num 6:26), “ Jehovah lift up His face to thee, and set (or give) thee peace ” (good, salvation), set forth the blessing of God as a manifestation of power, or a work of power upon man, the end of which is peace ( shalom ), the sum of all the good which God sets, prepares, or establishes for His people. , to lift up the face to any one, is equivalent to looking at him, and does not differ from or ( Gen 43:29; Gen 44:21). When affirmed of God, it denotes His providential work upon man. When God looks at a man, He saves him out of his distresses (Psa 4:7; Psa 33:18; Psa 34:16). – In these three blessings most of the fathers and earlier theologians saw an allusion to the mystery of the Trinity, and rested their conclusion, ( a) upon the triple repetition of the name Jehovah; ( b) upon the ratio praedicati , that Jehovah, by whom the blessing is desired and imparted, is the Father, Son, and Holy Ghost; and ( c) upon the distinctorum benedictionis membrorum consideratio , according to which bis trina beneficia are mentioned (cf. Calovii Bibl. illustr. ad h. l.). There is truth in this, though the grounds assigned seem faulty. As the threefold repetition of a word or sentence serves to express the thought as strongly as possible (cf. Jer 7:4; Jer 22:29), the triple blessing expressed in the most unconditional manner the thought, that God would bestow upon His congregation the whole fulness of the blessing enfolded in His Divine Being which was manifested as Jehovah. But not only does the name Jehovah denote God as the absolute Being, who revealed Himself as Father, Son, and Spirit in the historical development of His purpose of salvation for the redemption of fallen man; but the substance of this blessing, which He caused to be pronounced upon His congregation, unfolded the grace of God in the threefold way in which it is communicated to us through the Father, Son, and Spirit.
(Note: See the admirable elaboration of these points in Luther’s exposition of the blessing. Luther refers the first blessing to “bodily life and good.” The blessing, he says, desired for the people “that God would give them prosperity and every good, and also guard and preserve them.” This is carried out still further, in a manner corresponding to his exposition of the first article. The second blessing he refers to “the spiritual nature and the soul,” and observes, “Just as the sun, when it rises and diffuses its rich glory and soft light over all the world, merely lifts up its face upon all the world;…so when God gives His word, He causes His face to shine clearly and joyously upon all minds, and makes them joyful and light, and as it were new hearts and new men. For it brings forgiveness of sins, and shows God as a gracious and merciful Father, who pities and sympathizes with our grief and sorrow. The third also relates to the spiritual nature and the soul, and is a desire for consolation and final victory over the cross, death, the devil, and all the gates of hell, together with the world and the evil desires of the flesh. The desire of this blessing is, that the Lord God will lift up the light of His word upon us, and so keep it over us, that it may shine in our hearts with strength enough to overcome all the opposition of the devil, death, and sin, and all adversity, terror, or despair.”)
Fuente: Keil & Delitzsch Commentary on the Old Testament
| A Form of Benediction Appointed. | B. C. 1490. |
22 And the LORD spake unto Moses, saying, 23 Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them, 24 The LORD bless thee, and keep thee: 25 The LORD make his face shine upon thee, and be gracious unto thee: 26 The LORD lift up his countenance upon thee, and give thee peace. 27 And they shall put my name upon the children of Israel; and I will bless them.
Here, I. The priests, among other good offices which they were to do, are appointed solemnly to bless the people in the name of the Lord, v. 23. It was part of their work, Deut. xxi. 5. Hereby God put an honour upon the priests, for the less is blessed of the better; and hereby he gave great comfort and satisfaction to the people, who looked upon the priest as God’s mouth to them. Though the priests of himself could do no more than beg a blessing, yet being an intercessor by office, and doing that in his name who commands the blessing, the prayer carried with it a promise, and he pronounced it as one having authority with his hands lifted up and his face towards the people. Now, 1. This was a type of Christ’s errand into the world, which was to bless us (Acts iii. 26), as the high priest of our profession. The last thing he did on earth was with uplifted hands to bless his disciples, Luk 24:50; Luk 24:51. The learned bishop Pearson observes it as a tradition of the Jews that the priests blessed the people only at the close of the morning sacrifice, not of the evening sacrifice, to show (says he) that in the last days, the days of the Messiah, which are (as it were) the evening of the world, the benediction of the law should cease, and the blessing of Christ should take place. 2. It was a pattern to gospel ministers, the masters of assemblies, who are in like manner to dismiss their solemn assemblies with a blessing. The same that are God’s mouth to his people, to teach and command them, are his mouth likewise to bless them; and those that receive the law shall receive the blessing. The Hebrew doctors warn the people that they say not, “What availeth the blessing of this poor simple priest? “For,” say they, “the receiving of the blessing depends, not on the priest, but on the holy blessed God.”
II. A form of blessing is here prescribed them. In their other devotions no form was prescribed, but this being God’s command concerning benediction, that it might not look like any thing of their own, he puts the very words in their mouths, v. 24-26. Here observe, 1. That the blessing is commanded upon each particular person: The Lord bless thee. They must each of them prepare themselves to receive the blessing, and then they should find enough in it to make them every man happy. Blessed shalt thou be, Deut. xxviii. 3. If we take the law to ourselves, we may take the blessing to ourselves, as if our names were inserted. 2. That the name Jehovah is three times repeated in it, and (as the critics observe) each with a different accent in the original; the Jews themselves think there is some mystery in this, and we know what it is, the New Testament having explained it, which directs us to expect the blessing from the grace of our Lord Jesus Christ, the love of the Father, and the communion of the Holy Ghost, each of which persons is Jehovah, and yet they are “not three Lords, but one Lord,” 2 Cor. xiii. 14. 3. That the favour of God is all in all in this blessing, for that is the fountain of all good. (1.) The Lord bless thee! Our blessing God is only our speaking well of him; his blessing us is doing well for us; those whom he blesses are blessed indeed. (2.) The Lord make his face shine upon thee, alluding to the shining of the sun upon the earth, to enlighten and comfort it, and to renew the face of it. “The Lord love thee and cause thee to know that he loves thee.” We cannot but be happy if we have God’s love; and we cannot but be easy if we know that we have it. (3.) The Lord lift up his countenance upon thee. This is to the same purport with the former, and it seems to allude to the smiles of a father upon his child, or of a man upon his friend whom he takes pleasure in. If God give us the assurances of his special favour and his acceptance of us, this will put gladness into the heart,Psa 4:7; Psa 4:8. 4. That the fruits of this favour conveyed by this blessing are protection, pardon, and peace. (1.) Protection from evil, v. 24. The Lord keep thee, for it is he that keeps Israel, and neither slumbers nor sleeps (Ps. cxxi. 4), and all believers are kept by the power of God. (2.) Pardon of sin, v. 25. The Lord be gracious, or merciful, unto thee. (3.) Peace (v. 26), including all that good which goes to make up a complete happiness.
III. God here promises to ratify and confirm the blessing: They shall put my name upon the children of Israel, v. 27. God gives them leave to make use of his name in blessing the people, and to bless them as his people, called by his name. This included all the blessings they could pronounce upon them, to mark them for God’s peculiar, the people of his choice and love. God’s name upon them was their honour, their comfort, their safety, their plea. We are called by thy name, leave us not. It is added, and I will bless them. Note, A divine blessing goes along with divine institutions, and puts virtue and efficacy into them. What Christ says of the peace is true of the blessing, “Peace to this congregation,” if the sons of peace and heirs of blessing be there, the peace, the blessing, shall rest upon them, Luk 10:5; Luk 10:6. For in every place where God records his name he will meet his people and bless them.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 22-27:
“Lord,” Jehovah, occurs three times in this triune benediction which the priests were to pronounce upon Israel. This could imply the doctrine of the Triune God.
1. The Father. “The Lord bless … keep.” The Father is the Source of blessing, Jas 1:17. He is the Power who keeps, Joh 10:27-29.
2. The Son. “The Lord make His face shine . . . be gracious.” The face of Jehovah denotes His relationship to man:
(1) Hidden or turned away, it is despair, De 31:16-18.
(2) Against one, it is death, Le 17:10; Ps 34:16.
(3) Turned toward one, it is life and salvation, Ps 27:1; 49:3. The Son manifests God’s grace toward man, and it is through Him that salvation comes to fallen man.
3. The Holy Spirit. “The Lord lift up His countenance . . . give thee peace.” To lift up the face toward one is to regard that one with personal interest. It is to encourage, comfort, console, correct. This is the ministry of the Holy Spirit, Joh 16:7-13.
The Name of God came by Divine revelation, Ex 3:13, 14; 6:3. This Name expresses the nature of God, and His reputation. To put this Name upon a people is a mark of high honor. It is to confirm His covenant with that people. It is a seal of God’s promise of perpetual blessing upon them, Ge 12:1-3.
Fuente: Garner-Howes Baptist Commentary
22. And the Lord spake unto Moses. A part of the sacerdotal duties, of which mention is constantly made in the Law, is here briefly set forth; for God says that He had appointed the priests to bless the people. To this David seems to allude in the words:
“We have blessed you out of the house of the Lord.” (Psa 118:26.)
This doctrine is especially profitable, that believers may confidently assure themselves that God is reconciled to them, when He ordains the priests to be witnesses and heralds of His paternal favor towards them. The word to bless is often used for to pray for blessings, which is the common duty of all pious persons; but this rite (as we shall see a little farther on) was an efficacious testimony of God’s grace; as if the priests bore from His own mouth the commandment to bless. But Luke shews that this was truly fulfilled in Christ, when he relates that “He lifted up His hands,” according to the solemn rite of the Law, to bless His disciples. (Luk 24:50.) In these words, then, the priests were appointed ambassadors to reconcile God to the people; and this in the person of Christ, who is the only sufficient surety of God’s grace and blessing. Inasmuch, therefore, as they then were types of Christ, they were commanded to bless the people. But it is worthy of remark, that they are commanded to pronounce the form of benediction audibly, and not to offer prayers in an obscure whisper; and hence we gather that they preached God’s grace, which the people might apprehend by faith.
Fuente: Calvin’s Complete Commentary
E. THE AARONIC BENEDICTION vv. 2227
TEXT
Num. 6:22. And the Lord spake unto Moses, saying, 23. Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them, 24. The Lord bless thee, and keep thee: 25. The Lord make his face shine upon thee, and be gracious unto thee: 26. the Lord lift up his countenance upon thee, and give thee peace. 27. And they shall put my name upon the children of Israel, and I will bless them.
PARAPHRASE
Num. 6:22. And the Lord spoke to Moses, saying, 23. Speak to Aaron and to his sons, saying, In this way you shall bless the children of Israel, saying to them, 24. The Lord bless you, and keep you; 25. The Lord make His face shine upon you, And be gracious to you: 26. The Lord lift up His countenance unto you, And give you peace. 27. They shall put my name on the children of Israel; and I will bless them.
COMMENTARY
Although Aaron and his sons had been established now as high priest and family, God delivers a special formula of blessing to Moses, and, through him, the people. The method underscored once more the esteem in which Moses is held. According to the Mishnah, this blessing was given daily in Jerusalem at the temple, and the proper name for Jehovah was used rather than the altered form, Adonai, which suggests the solemnity of its pronouncement. The same source reports use of the blessing in the synagogues, but with the substitute name. Aaron was appointed to bless the people (Deu. 21:5, cf. 1Ch. 23:13), and Lev. 9:22 gives an example of this action. In this sequence of thoughts we readily see the divine name being committed exclusively to the high priestly line.
The structure of the benediction is elementary, consisting of three sections, each of which begins with The Lord, followed by two parts. Each of the two parts is directed to the hearer. It might be analyzed as follows:
The Lord
bless thee,
and keep thee:
The Lord
make his face shine upon thee
and be gracious unto thee:
The Lord
lift up his countenance upon thee
arid give thee peace.
Analysis by ICC yields a fruitful harvest of thought. The Lord bless thee is tied to the promises of Deu. 28:2-14that plenteous harvests and success in all undertakings. And guard thee gives the reverse of this wishthat God should guard against such things as drought and hostile invasions. The shining face of the Lord is related to many references, such as Psa. 31:17; Dan. 9:17; Ps. 80:4, 8, 20, and many others. The significance is that of inward pleasure or, when turned upon another, a favorable disposition. It suggests also, as in Exo. 34:29 ff., the radiant glory of the divine presence. Gods graciousness hardly needs comment. It is obvious in all ages through His supreme mercy and providence. That God should lift up his countenance suggests favorable regard, just as hiding the face would indicate imminent trouble for His creatures. Gods smile shines as the sun upon those who love Him. The peace, shalom, which only God can bestow, is much more than a negative circumstancethe absence of war, or disruptive circumstanceit is the stability, calmness and utter tranquility captured in beautiful thought by Isaiah (Num. 26:3): Thou wilt keep him in perfect peace whose mind is stayed on Thee. With this thought, the benediction is most appropriately closed.
The name which was to be put upon the people has now been irrecoverably lost by those into whose custody it was most carefully entrusted. For fear of profaning the original form of the name of Jehovah, its use was gradually abandoned and ultimately forfeited entirely. The various names we use today are either speculation and guesswork, or substitutes. In its original form, the name pointed to the timeless and eternal nature of Godwithout beginning and without end; existing at all times and at any time, before time was ordained for man, and after time shall end. In His eternal Person is grounded any and every blessing man may seek.
QUESTIONS AND RESEARCH ITEMS
123.
Why was this benediction, to be used by Aaron and his descendants, first delivered through Moses?
124.
Arrange the benediction into its poetic components, showing the finely balanced thoughts.
125.
What special kinds of blessings are suggested here?
126.
How had God promised to guard or keep Israel?
127.
What is the significance of the phrases make His face shine upon you and lift up His countenance unto you?
128.
Cite some examples of the appearance of Gods radiance to men in both the Old and the New Testaments. What was the common reaction? Is the expression here any different, and if so, in what way?
129.
What paradox do you find in Gods promise of peace unto the Israelites as you think of their later history?
130.
Why are we unable to say exactly what the original form of Gods name might have been? How was it lost, and by whom?
Fuente: College Press Bible Study Textbook Series
THE FORM OF THE PRIESTLY BLESSING, Num 6:22-27.
The Book of Numbers is rich in fragments of ancient poetry, some of them of great beauty, and all elucidating the character of the times in which they were composed. Such is the poetical benediction of the high priest. From this mustard seed arose the overshadowing system of Hebrew and Christian liturgies, which Milton aptly styles “the manuals and handmaids of devotion, the lip-work of every prelatical liturgist, clapped together and quilted out of Scripture phrase.” While the vast majority of Hebraists are unable to detect any rhythm of measures in Hebrew poetry, they find what has been called a rhythm of sentiment. Thus in this priestly blessing each period is divided into two members which balance each other by thought corresponding to thought in repetition and amplification. This parallelism is the distinctive feature of Hebrew poetry. Thus, in this benediction, are three sets of parallels, each containing two verbs.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Priests Were Also To Play Their Part In Maintaining the Holiness of Israel: How Israel Were To Be Blessed ( Num 6:22-27 ).
The whole camp having played their part in maintaining the holiness of Israel (Num 5:1-4), each individual having played his part in maintaining the holiness of Israel (Num 5:5-10), the sinned against husband having played his part in maintaining the holiness of Israel (Num 5:11-31), the Nazirite having played a full part in maintaining the holiness of Israel (Num 6:1-21), it was now the turn of the priests to add to that blessing. We must not underestimate the significance of the blessing. It would be seen as helping to bring about their dedication and Yahweh’s blessing on His people. It would ‘put His name on them’.
Num 6:22
‘And Yahweh spoke to Moses, saying,’
These words stress that we have here the words of Moses from Yahweh and continually emphasise the beginning of a new section (see Num 5:1; Num 5:5; Num 5:11; Num 6:1)
Num 6:23-26
‘Speak to Aaron and to his sons, saying, “In this way you shall bless the children of Israel. You shall say to them,
Yahweh bless you and keep you,
Yahweh make his face to shine on you, and be gracious to you,
Yahweh lift up his countenance on you, and give you peace.” ’
God demonstrated what His good pleasure was for His people by providing the words of the blessing. The priests were to bless them in this way. Conformity to this was probably seen as being as important as conformity to other correct ritual. It did not lay within the priests’ area of choice.
Yahweh’s Blessing.
While being in poetic parallelism the thought of the poem reveals the common chiastic sequence of thought. Yahweh’s gracious activity towards them is sandwiched between descriptions of His blessings on them of provision, protection and peace.
a ‘Yahweh bless you and keep you.’ The blessing of Yahweh very much involved material blessings (Gen 7:16; Gen 22:17-18; Lev 26:3-13; Deu 28:2-14. Such blessing was an integral part of the covenant. It is this factor that justifies our prayer, ‘Give us this day our daily bread’ in the covenant prayer (Mat 6:11). The priest was thus assuring Yahweh that they were worthy of blessing because they were being obedient, and was calling on Yahweh to provide such blessings and make their lives prosperous and wholesome.
“And keep you.” For the significance of this see Psalms 121, which is a commentary on these words. On the other side of the equation to blessing they needed to be preserved and given long life. He would enable them to be strong. He would not let evil influences affect them. He would protect them from evil, preserving their going out and their coming in. This combination of blessing and keeping occurs regularly and justifies us in seeing the two as one (e.g. Deu 4:40; Deu 5:33; Deu 7:12-24; Deu 30:19-20: Psa 67:1). This was what the priest was seen as calling down on Israel.
b ‘Yahweh make his face to shine on you.’ The shining of the face on someone indicated an attitude of love, lovingkindness and mercy. It was the message of the lampstand in His dwellingplace. This involved saving them in His covenant love (Psa 31:16; Psa 80:3; Psa 80:7; Psa 80:19), and delivering them from all their troubles. It was a prayer that the shining of His face on them would be their light and salvation (Psa 27:1). It therefore also involved teaching them His statutes through which they would see light (Psa 119:135; Psa 36:9; Psa 43:3). It is the opposite of His hiding His face from them (Psa 44:24). By what it accomplished Israel would be a witness to the nations of God’s saving power (Psa 67:1-2). This would not be seen simply as the priest’s wish, but as a means of it being brought about. As a result of the priest’s words the word of Yahweh would go forth to do His will (compareIsa 55:11).
c ‘And be gracious to you.’ This calls for Yahweh’s own compassionate activity on their behalf. If Yahweh did not reveal His undeserved love towards them where would they be? Without His gracious activity all their efforts would be in vain. Here the priest is calling on the direct activity of Yahweh in unmerited grace without which they could do nothing.
b ‘Yahweh lift up his countenance on you.’ To lift up the countenance was to look on someone, in this case with favour. This involved putting gladness in their hearts and watching over His people and keeping them at peace ( Psa 4:6-8). The priest was seeking to bring them into a place where God would look on them and bring His peace on them, and was by his words calling for Yahweh’s gracious response.
a ‘And give you peace.’ Finally the priest calls on Yahweh to give them peace, peace in their hearts, peace between each other, peace with the world outside, and above all peace with God. It signified the whole spectrum of peace.
The threefoldness of the blessing in its poetic rhythm stressed its completeness, the fivefoldness in its thought (‘bless and keep you’ being seen as one) stressed its connection with the covenant. The whole blessing contained fifteen words stressing the combination of both.
All these prayers would be seen by Israel as being as effective as Balak would later hope that Balaam’s words might be against Israel (Numbers 22-24). This would indeed be seen by them as one reason why Balaam could not assail them. They were under the positive blessing of Yahweh. Balaam saw it that way too (Num 22:12; Num 24:1).
Num 6:27
“ So shall they put my name on the children of Israel, and I will bless them.”
By this divinely given blessing the priests would be putting Yahweh’s name on the children of Israel. By this He would be stamping them as His (Rev 3:12; Rev 14:1; Rev 22:4). But the name indicated more than identification. To know His name was to see Him powerfully at work (compare Exo 6:3; Exo 6:7; Exo 7:5; Exo 7:17; Exo 8:22; Exo 14:18). To have His name put on them was to be in a position whereby they were sealed as a holy people demonstrating that they were in enjoyment of the benefit of His activity and His blessings. Just as Yahweh would set His name in the Sanctuary, thus dwelling among them (Deu 12:5; Deu 12:11; Deu 14:24; Deu 26:2) so would He set it on His people and walk with them and be their God. That is why He would bless them.
It should be noted that there is no suggestion that the Priest could withhold the blessing. It was his bounden duty to give it. It was God alone Who decided who came within the sphere of the blessing.
Fuente: Commentary Series on the Bible by Peter Pett
The Priestly Blessing In Num 6:22-27 the Lord gave Moses a charge to have the priests speak forth a blessing upon the children of Israel. This passage of Scripture is known as the “Priestly Blessing”, or “Levitical Blessing”.
The oldest extant manuscript of the Old Testament Scriptures, dated around the sixth century B.C., testifies to the importance of the Priestly Blessing passage in Num 6:22-27. It is a tiny, silver scroll found in an ancient amulet containing the Hebrew text of Num 6:24-26, “The Lord bless you, and keep you; the Lord make His face to shine upon you, and be gracious to you; the Lord lift up His countenance on you, and give you peace.” It was discovered by a team of archaeologists in 1979 led by Gabriel Barkay. His group was excavating on a rocky knoll on the Valley of Hinnon within sight of Old Jerusalem. When a group of 12-year-olds joined the group, Barkay sent one of them off in the distance to do the unimportant task of clearing out an ancient cave to prepare it for photographs. The child came back in a short while and told the archaeologist that his hammer had broken through the floor of the cave. Under this floor was discovered a repository containing ancient vessels dating from the fifth, sixth and seventh centuries B.C. Among them was a small cylinder the size of a cigarette butt. This was an amulet designed to be worn on the arm of forehead of the devout Jew. Inside this amulet was found this ancient, tiny scroll with biblical text of the Aaronic benediction from the book of Numbers. This text predates the Dead Sea Scrolls by four centuries. It is the oldest extant piece of biblical literature in the world. [19]
[19] Brent Thompson, “ Respected Archaeologist Recounts Discovery of Oldest Bible Text,” in Southwestern News, vol. 65, no. 3 (Spring 2007): 33.
We see in Rth 2:4 that this blessing became a part of the Jewish culture when greeting people. Boaz blessed his workers in the field and his reapers replied with a blessing.
Rth 2:4, “And, behold, Boaz came from Bethlehem, and said unto the reapers, The LORD be with you. And they answered him, The LORD bless thee.”
We also see this practiced by the king in 2Sa 15:20 where David says, “mercy and truth be with thee”.
2Sa 15:20, “Whereas thou camest but yesterday, should I this day make thee go up and down with us? seeing I go whither I may, return thou, and take back thy brethren: mercy and truth be with thee.”
This word of blessing was a part of the Hebrew and Jewish culture. As we move into the New Testament, we find the blessing taught by the Lord Jesus Christ. When He sent out the twelve apostles, He instructed them to let their peace come upon the home of their host (Mat 10:13). Mat 10:13 shows that you can bless a house by speaking God’s peace upon it.
Mat 10:13, “And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.”
Paul the apostle opened every one of his thirteen New Testament epistles with a blessing of God’s peace and grace upon his readers, and Peter did the same in his two epistles. As we continue to look for this blessing, it finds itself in almost every New Testament epistle, either in the opening salutation or closing remarks as a benediction. For example:
Rom 1:7, “To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.”
Fuente: Everett’s Study Notes on the Holy Scriptures
The Form of Public Blessing
v. 22. And the Lord spake unto Moses, saying, v. 23. Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, v. 24. The Lord bless thee and keep thee. v. 25. The Lord make His face shine upon thee and be gracious unto thee. v. 26. The Lord lift up His countenance upon thee and give thee peace. v. 27. And they shall put My name upon the children of Israel; and I will bless them.
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
THE PRIESTLY BENEDICTION (Num 6:22-27).
Num 6:22
The Lord spake unto Moses. It is a matter of mere conjecture at what point of time this command was given. As it concerned the priests and their daily ministration, it would be natural to suppose that it was given at the time when the tabernacle service was set up, i.e; at the precise point fixed by the first verse of the following chapter. That the command was given to Moses, and to Moses alone, and that after the consecration of Aaron to the high priesthood, serves to bring out into clear relief the relative position of the two. Aaron and his sons alone, as the “official” representatives of the Lord, could bless in his name and put his name upon the people; but the formula of blessing was delivered to Aaron himself through Moses, as the “personal” representative of the Lord, the mediator of the old covenant. (Gal 3:19). Our Lord is both the Moses (Act 3:22) and the Aaron (Heb 6:20) and of this dispensation.
Num 6:23
On this wise ye shall bless. In Le Num 9:22 it is recorded that Aaron blessed the people, first by himself from the brazen altar of sacrifice, and afterwards in conjunction with Moses, when they came out of the tabernacle; and that he might so bless the people is mentioned as one object of his consecration (Deu 21:5; and cf. 1Ch 23:13). Blessing in or with the name of the Supreme Being was an important part of all primitive religion, as appears from the case of Melchizedec and Abraham, of Isaac and his sons, of Jacob and Pharaoh. And this act of blessing was far from being a mere expression of good will, or from being a simple prayer; for” without all contradiction the less is blessed of the greater” (Heb 7:7), i.e; the blessing must be given by one who stands nearer to God to one who stands less near. The name of God could not be used in blessing save by one who had some right to such use of it, whether as prophet, as priest, or as patriarch. For that name in which the blessing was given was not inoperative, but was mighty with untold spiritual efficacy where rightly used as the name of blessing. To Aaron and to his sons was now confided this use of the Divine name, that all Israel might know and might hear in their appointed words the voice of God himself. Saying unto them. The benediction here appointed consists of three clauses, each complete in itself, and each consisting of two members, the second of which seems to present the application and result in experience of the grace besought in the first. Both, therefore, in its form and its contents this benediction is one of the most profound and most fruitful of the Divine oracles; and this indeed we might have expected, because God is never so entirely and absolutely himself as in blessing.
Num 6:24-26
The Lord, the Lord, the Lord. Are we to see in this threefold use of the Divine name a shadowing forth of the Holy Trinity? It is obvious that it cannot be proved, and that it would not even have suggested any such idea to the priest who gave, or to the people who received, the benediction. To them the threefold form merely added beauty and fullness to the blessing (cf. Ecc 4:12). But that is not the question. The real question is whether the Old Testament was written for our sakes (1Co 9:10; 1Co 10:11; 2Ti 3:15, 2Ti 3:16), and whether the God of the Jews was indeed the Father of our Lord Jesus Christ (Joh 5:17; Joh 8:54). If so, it is not possible for us to avoid seeing in this benediction a declaration of the threefold Being of God, and it is not possible to avoid believing that he meant us to see such a declaration, veiled indeed from the eyes of the Jew, but clear enough to the Christian. For a somewhat similar case compare Isa 6:3; Rev 4:8.
Num 6:25
The Lord make his face shine upon thee. The “face” of God is his personality as turned towards man, or else turned away from him. His face hidden or turned away is despair and death (Deu 31:17, Deu 31:18; Job 13:24); his face turned against man is destruction and death (Le Num 17:10; Psa 34:16); his face turned upon man in love and mercy is life and salvation (Psa 27:1; Psa 44:3). It is to the soul of man what the blessed sun of heaven is to his body. And be gracious unto thee. , Septuagint. Be kind and beneficent to thee: the effect in and on the soul of the clear shining upon it of the face of God.
Num 6:26
The Lord lift up his countenance upon thee. , Septuagint. This clause seems to repeat the last in a somewhat stronger form, as implying more personal and individual attention from the Lord. His face shines upon all that love him, as the sun shines wherever no clouds intervene; but his face is lifted up to that soul for which he has a more special regard. seems to mean the same thing as or (Gen 43:29, ; Gen 44:21). To lift up the eyes or the face upon any one is to look upon that one with peculiar and tender interest. And give thee peace (shalom). This peace, being the perfect fruit in experience of the grace which comes from God, forms the climax and conclusion of the benediction.
Num 6:27
They shall put my name upon the children of Israel. The “name of God is uniformly treated in Scripture as something very different from a mere arrangement of letters or an arbitrary vocal sound. All nations have bad names for the Supreme Being, but there was nothing sacred about them, except from association. The name of God was not of man, nor from man, but of his own direct revelation (Exo 6:3), and was therefore of an unspeakable sanctity (Exo 20:7; Exo 33:19). Like the “word” of God, it cannot be dissociated from God himself. It is in some sense an extension outwards, into the sphere of the created and sensible, of the ineffable virtues of the Godhead itself. It stands in a real, though un-assignable, relation to infinite goodness and power, and therefore it comes fraught with untold blessing (or perchance cursing) to those on whom it lights. Hence, to put the name of Godthe covenant nameupon the people had a real meaning. No one could do it except by his express direction; and when it was so done there was an invisible reality answering to the audible form; with the name pronounced in blessing came the blessing itself, came the special providence and presence of God, to abide upon such at least as were worthy of it. It is a fact, the significance of which cannot be denied, that the name which was commanded to be put upon the people was lost, and irrecoverably lost, by the later Jews. Out of an exaggerated dread of possible profanation, they first disobeyed the command by substituting Adonai for that name outside the sanctuary; and finally, after the death of Simeon the Just, the priests ceased to pronounce that name at all, and therefore lost the tradition by which the pronunciation was fixed. Our method of spelling and pronouncing the name as Jehovah is merely conventional, and almost certainly incorrect. It would seem to be the more devout opinion that the name itself, as revealed by God and uttered by many generations of priests, was forfeited (like Paradise), was withdrawn, and ought not to be inquired after. And I will bless them. Here is the precise truth of all effectual benediction: they shall put my name; I will bless. The outward form was ministered by the priests, the inward reality was of God and from God alone. It is observable that the form of blessing is expressed in the singular; either
(1) because all Israel was regarded as one, even as the first-born son of God (Exo 4:22, Exo 4:23; Hos 11:1), or
(2) because all real blessing must in truth be individuala nation can only be blessed in its several members.
HOMILETICS
Num 6:22-27
THE BLESSING OF GOD ALMIGHTY
In this benediction we have spiritually the love of God, and the grace of our Lord Jesus Christ, and the communion of the Holy Ghost, as imparted unto us in the kingdom of heaven, into which we are called, that we may inherit a blessing (2Co 13:14; 1Pe 3:9). Consider, therefore
I. THAT ALL BLESSING IN THE NAME WAS GIVEN BY AARON AND HIS SONS ONLY, because they were the chosen representatives of God. Even so, all blessing in the Triune Name is given by Christ alone, the High Priest of our profession, and the only channel of blessing. All ministerial blessing is only the continuation made audible in times and places of that blessing which our Lord was pronouncing when he left the world (Luk 24:50, Luk 24:51), which blessing, as it was never finished upon earth, so it was taken up with him, and became eternal in the heavens, and is still the benediction wherewith his servants are blessed.
II. THAT TO BLESS THE PEOPLE, AS IT WAS THE PECULIAR PRIVILEGE, SO IT WAS THE BOUNDEN DUTY, OF THE PRIESTS, and that in which their office towards the people was, as it were, summed up (Deu 21:5). Even so Jesus Christ was “sent to bless us” (Act 3:26), and “Benedictus benedicat” is the simplest and surest of all Christian prayers; and it is the object and the office of such as are called in any wise to minister the priestly authority of Christ to bring home his benediction to the souls of men.
III. THAT THE FIRST CLAUSE OF THE BLESSING INTIMATES THE LOVE OF GOD THE FATHER, THROUGH WHICH WE ARE PRESERVED. For it is of his blessing that the whole world, and the race of men, and we ourselves have been kept from the destroyer, and held in life and plenty (Gen 1:28; Gen 9:1; Act 14:17; Act 17:28). And it is of his blessing that we have escaped the destruction which threatened our souls (Gen 2:17); and that because he had a favour unto us (Deu 7:8; Deu 10:15), and because he had predestinated us in love (Eph 1:4, Eph 1:5, ), and because he is not willing that any should perish (2Pe 3:9).
IV. THAT THE SECOND CLAUSE INTIMATES THE LOVE OF GOD THE SON WHEREBY WE HAVE OBTAINED, AND DO OBTAIN, GRACE. For in the Incarnation of the Son the face of God is made to shine upon us, and that clearly and brightly, as the natural sun being risen shines upon the earth which lay in darkness or in twilight (Mal 4:2; Luk 1:78; Joh 1:14, Joh 1:17; Joh 14:9; 2Co 3:18; 2Co 4:4, 2Co 4:6; Heb 1:3). Thus Moses not being permitted to see the face of God, but only his back parts (Exo 33:23), signified, that before the Incarnation the revelation of God in grace and truth could not be made.
V. THAT THE THIRD CLAUSE INTIMATES THE LOVE OF GOD THE HOLY GHOST, WHEREBY WE OBTAIN PEACE THROUGH THE FELLOWSHIP OF THE SPIRIT. For the loving regard of Godhis tender gaze upon the soul which he lovesis the coming forth of the Holy Spirit to abide upon and within that soul, bringing with him the life of the Incarnate Son (Joh 16:14, Joh 16:15; 1Jn 5:11), and the love of the Eternal Father (Rom 5:5), and uniting us to both (1Jn 1:3). And this life (Gal 2:20) and this love (Jud Num 1:21) are peace (Gal 5:22; Rom 8:6; 1Jn 4:18); and peace is the ripened fruit and accomplished purpose of the gospel (Luk 2:14; Joh 20:19; Eph 2:15).
VI. THAT THE PEOPLE OF ISRAEL WERE TO BEAR THE COVENANT NAME OF GOD, whereby he was revealed to them alone. Even so is the holy and awful and Triune Name of our God called down upon us (Mat 28:19, ; Jas 2:7, ), and we bear it as a most potent talisman to shield us from all harm, as a most precious jewel to be our secret joy and pride (Rev 2:7); cf. Psa 91:14; Psa 9:10, etc.). Note, that the name of the Holy Trinity is often apparently interchanged with the name of Jesus (Act 2:38; Act 19:5), because in “Jesus” is the whole fullness of the Godhead (Col 2:9), and “Jesus” is the name under which the Divine Being is personally made known unto us, as under that now forgotten name to the Jews (Act 3:16; Act 4:10). And note again, that amongst Israel, as amongst ourselves now, the sacred Name is put upon the people of God, yet so as it may pass away from them like the thin air, and leave no trace of sanctity behind: whereas in “him that overcometh” the Name shall be written, and that indelibly, because by Christ himself (Rev 3:12).
VII. THAT THE JEWS LOST THE HOLY NAME BECAUSE THEY USED IT NOT ARIGHT, FEARING TO MAKE IT KNOWN. Of that Name which wrought so many miracles (Isa 30:27) nothing remains but four letters without any certain meaning, or any possible use. But the Name in which we trust can never be lost, because it is preached unto every creature under heaven (Act 17:3; Php 2:10), and its sweetness is everywhere diffused (So Psa 1:3). And so it is with all which that name means to uswe keep for ourselves exactly in proportion as we do not keep it to ourselves.
HOMILIES BY W. BINNIE
Num 6:22-27
THE BENEDICTION
So far as I have observed, the blessing of the people has less consideration bestowed upon it than any other of the stated ordinances of Divine service. It is seldom made the subject of discourse from the pulpit; divines seldom treat of it in their books; there is reason to fear that it seldom gets its due place in the minds and hearts of the people. The Benediction occurs in Scripture in several forms. Of these, two are in most frequent use in our Churches: the “Apostolic benediction” in 2Co 13:14, and the “Aaronic benediction” in the text. Properly these are not two benedictions, but only two forms of one and the same. The benefits expressed are, in substance, the same. The principal difference is that the thrice-holy Name, and the benefits of God’s salvation, are declared more plainly and articulately in the later than they could well be in the earlier form. There is nothing expressed in the apostolic benediction which was not implied in the Aaronic. “What mean ye by this service?” When our children ask this question, what are we to reply?
I. IT IS A PROCLAMATION OF THE NAME OF GOD. In blessing the people Aaron was to “put the name of the Lord upon the children of Israel” (verse 27), thus constituting them his witnesses. Compare Mic 4:5. This design is plain in the case of the apostolic form. Every time that form is used in the Church, it is as much as to say, Let all men know that the Name called upon in this place is the name of the Father Almighty, and of Jesus Christ his only-begotten Son, and of the Holy Ghost. The older form fulfilled the same purpose for the older time. There lurked in it a suggestion of the Trinity, to be brought to light in due time; and for the time then present, it loudly proclaimed at once the Unity and the personality of Goda proclamation sorely needing to be repeated in our time also. There is a philosophy walking abroad, which invites us to substitute for the living God, whose name is Love, an impersonal “tendency that makes for righteousness.” It is the old Pagan substitution of nature for God. In opposition to it and to all similar error, the Aaronic benediction is a standing witness, that the God in whom all things live and move and subsist, is the LORD, a personal God, who can think upon us, and be gracious to us.
II. A DECLARATION OF THE BENEFITS GOD HAS LAID UP FOR THEM THAT SEEK HIM. If you would understand its true intention, you must bear in mind that the benediction is not spoken to men indiscriminately. It is for the Israel of God; for those on whom Christ’s name is called, and who walk in his name. It is a solemn and authoritative declaration of the relation which subsists between him and them; and of the benefits flowing therefrom.
1. “The Lord bless thee, and keep thee,” q.d. The Lord is the keeper of Israel. He will care for thee. He will keep thy land and thine house; he will preserve thy going out and coming in, and will guard thy life; he will keep thy soul. He will deliver thy soul from death, thy feet from falling, thine eyes from tears. Compare Psa 121:1-8, where the Church, opening its heart and drinking in the benediction, turns it into a song, “Jehovah Shomer.”
2. “The Lord make his face shine upon thee and be gracious unto thee;” q.d. There is grace in God’s heart for thee. He has given proof of this times without number. To many a man stained with sin and utterly cast down, be has said, Live; has taken him by the hand, and brought him near, and made him glad with his loving countenance. The best commentary on this, also, is to be found in the Psalms. A glance at the references in the margin will show that the benedictionand especially this particular member of itwas welcomed in many hearts in Israel, and was responded to with peculiar ardour. From it the Church borrows the refrain of the eightieth psalm (verses 3, 7, 19). Peculiar interest attaches to the form which the Church’s response takes in Psa 67:1-7 : “God bless us, and cause his face to shine upon us; that thy way may be known on earth, thy saving health among all nations: “q.d. Not for our own sakes alone do we beseech thee to make us glad with thy face, but that we, being sanctified and gladdened, may bear thy name to the nations who know thee not.
3. “The Lord lift up his countenance upon thee, and give thee peace.” Take this member and the foregoing, and what do they amount to but this, “Grace be to you, and peace from God the Father, and from our Lord Jesus Christ” (Rom 1:7; 1Co 1:3, etc. etc.). There is a look of God which fills with dismay, and makes men call to the mountains to hide them from his presence. But there is a look of God which fills the soul with peace. The Lord can, with a glance of his eye, say to the soul, “I am thy salvation:” he can so lift up his countenance upon us as to give us rest.
III. A CALLING DOWN OF GOD‘S BLESSING ON THOSE WHO SEEK HIM. A Benediction is a Beatitude. It is also a Prayer. But it is more than either or both of these. To speak of the latter only, every benediction is a prayer, but every prayer is not a benediction. Into a benediction there enters an element of authority not found in every prayer. Joseph’s sons may very well have prayed for Jacob; but we cannot fancy the lads putting their hands on the head of the venerable patriarch and blessing him. “Without all contradiction, the less is blessed of the better” (Heb 7:7). The case of Jacob may remind us, that it was not the priests only who blessed the congregation. Moses did it; David and Solomon did it; any aged saint may bless his younger brethren. So, also, the minister of the gospel, when the Lord calls him to preside in public worship, may bless the people in the name of the Lord, in the assured hope that the Lord will indeed bless them, and keep them, and give them his grace and peace.B.
HOMILIES BY E.S. PROUT
Num 6:22-27
THE PRIESTLY BLESSING
I. CERTAIN NOTEWORTHY POINTS IN REGARD TO THIS BLESSING.
1. One of the special duties of the priests was to be the medium of blessing (Deu 21:5). The priests had much to do with slaughter and sacrifice; here we have a pleasant view of one of their higher functions. Yet to enter heartily into this duty required an elevation of character which the mechanical duties of the altar did not call for. Every servant of God who is faithful in that which is least may find opportunities for higher spiritual services (Mat 13:12; Mat 25:29).
2. The triple repetition of the name Jehovah was supposed by the Jews themselves to contain some mystery. At any rate it suggested that as there was in God an infinity of holiness that no one term could express (Isa 6:3), so God has for his people a fullness of blessing beyond what any single utterance of his favour would have suggested (cf. Exo 33:19; Exo 34:6, Exo 34:7; Isa 63:7; Eph 2:4-10). To us the mystery is further revealed by the doctrine of the Trinity. For it is to be noted that in the New Testament that doctrine is always presented in some practical aspect, often in connection with privileges conferred by the triune “God of our salvation” (e.g. Joh 14:16, Joh 14:17; 2Co 13:14; Eph 2:18, etc.).
3. The Divine blessing, though uttered on the nation, was designed for each individual. The “thee” brings the blessing home to each house and heart. God, who has blessings full enough for the whole world, has an appropriate benediction for the neediest of his children (Psa 40:17). The sunlight is for the sake of the tiniest insect and seed- ling as well as for the whole human race; and God’s blessing is for the sick child in the cottage as much as for “the holy Church throughout all the world” (Psa 25:10 : Rom 8:28).
4. This priestly benediction supplied or suggested the sub- stance of many prayers and benedictions in later days. Echoes of it are heard repeatedly in the Book of Psalms (e.g; Psa 4:6; Psa 29:11; Psa 31:16; Psa 67:1; Psa 80:3; Psa 121:1-8; Psa 134:1-3). As God’s mercies are from everlasting to everlasting, and are “new every morning,” so God’s words of benediction are like germs of beauty and fruitfulness, reproducing themselves from generation to generation in new and precious forms. “The form of sound words” may be a valuable heritage in the Church of God.
II. THE PARTICULARS OF THE BLESSING. Each clause of the triple blessing contains a promise from God. Combining these, we find that the blessing includes these three favours: protection (verse 24), pardon (verse 25), peace (verse 26).
1. Protection. “The blessing of God,” says Calvin, “is the goodness of God in action, by which a supply of all good pours down to us from his favour, as from its only fountain.” We can confidently commend ourselves, and all who are the “blessed of the Lord,” to his keeping, both in regard to spiritual preservation (1Th 5:23, 1Th 5:24) and temporal deliverances (Psa 91:11; Isa 27:3). Because our High Priest has offered the prayer (Joh 17:11), we may utter the doxology (2Ti 4:18; Jud 1:24, 25).
2. Pardon (verse 25). The face of the Lord represents the aspect which God bears towards man, whether of sunshine and favour (Psa 21:6; Psa 34:15; Psa 119:135; Dan 9:17) or cloud and wrath (Exo 14:24; Psa 34:16; Le Psa 17:10; Psa 20:3). The shining of God’s countenance is an assurance that God will be gracious; its shining upon “thee” a pledge that we have received the grace and pardon we need (Psa 31:16; Psa 80:3). The little child feels the difference between the shining and the averted face of the mother, and the Christian cries, Psa 143:3, Psa 143:7. If God grants us to hear “the joyful sound” of forgiveness, we “walk all day long in the light of his countenance.”
3. Peace (verse 26). The lifting up of God’s countenance may suggest his active intervention to secure to us the blessing of peace. Illustrate, sun rising on the world, “with healing in its wings.” Such looks from God will compensate for earthly privations (Psa 4:6, Psa 4:7), and the expectation of them may sustain us in the night of trouble (Psa 42:5). The Christian’s peace is “the peace of God,” “my peace,” communicated by Divine power to the soul (Joh 14:27; Joh 15:11; Php 4:6, Php 4:7). These prayers of blessing remind us that all the relations of life may be thus sanctified, and our warmest wishes breathed forth in the form of prayers: e.g; pastor for flock (Eph 6:23, Eph 6:24; 2Th 3:16); Christian for fellow-worshipper (Psa 118:26; Psa 134:3); master for servants (Rth 2:4; 2Sa 6:18 20); friend for correspondent (2Ti 4:22). But our words of blessing avail not unless God adds his “Amen,” as he promises in verse 27. Our benediction, whether of men or God, is only in words; God’s blessing is in deeds. His blessing when pledged cannot be reversed (Gen 22:15-18; Num 23:19, Num 23:20). Spiritual blessings are part of the new covenant, which by faith we may enjoy for ourselves and invoke on others (Eph 1:1-3, Eph 1:15-19).P.
HOMILIES BY D. YOUNG
Num 6:22-26
THE BENEDICTION THROUGH THE PRIESTS
A beautiful and touching benediction, and more beautiful for the place in which we come upon it. It is found in the midst of stern commandments and restrictions, minute specifications of duty, dreadful punishments for disobedience and rebellion. How clearly it thus shows that all Jehovah was requiring and doing was for the people’s good. Note
I. THE VERBAL CHANNEL OF THIS BENEDICTION. Spoken through Aaron and his sons. It became an office of the priest as much as were any of the sacrifices. He was not only the way from men to God, but very tenderly from God to men. It was not a blessing to each tribe to be pronounced by its head, nor for each household to be spoken by the father, though doubtless in many families it was repeated, explained, and impressed. Aaron was the great official mediator between God and the people. Doubtless this benediction was to form a part in all solemn approaches of the priest to the people. It would come to them when in the discharge of sacred duties, at times of holy festival and Divine forgiveness. Others might utter idle, powerless good wishes, sinking with oft petition into mere politeness. The priest’s words official, solemn, spoken from the tabernacle. Thus they expressed the permanent good will of God, in spite of all negligence and forgetfulness towards him. We have a better Aaron, seeing perfection was not by the Levitical priesthood. The life and work of Jesus give one long and various utterance of this benediction. He the Minister of the sanctuary and true tabernacle which the Lord pitched, and not man. God’s good will to the true Israel is expressed in no doubtful, grudging way in Jesus. All that Aaron said to the people in respect of temporal blessings, Jesus says to the spiritual seed of Abraham in respect of spiritual blessings.
II. THE ELEMENTS OF THE BENEDICTION.
1. As to the attitude of God.
(1) He blesses, which we may take to mean an expression of his favourable disposition, in the most general sense of the term. “Let it be an understood thing, O Israel, that God favours you.” In the eyes not only of Israelites, but of other nations, it was a serious thing to be under the favour or frown of Deity. Favour meant the best of good, frown the worst of evil. Balak thought all his ends would be served if he could get Balaam only to curse the Israelites. Thus there would come on them in some mysterious but certain way an irresistible blight.
(2) He makes his face to shine. The sun may and does bless even when not shining, but shining it speaks for itself. The Lord is a sun as well as a shield, a sight that is sweet, and a pleasant thing for the eyes to behold. The face of Jesus shone as the sun upon the mount of transfiguration.
(3) He lifts up his countenance. What expressiveness there is in the face! The language of men s tongues was confounded at Babel, but the language of the countenance all Babel’s confusion could not touch. The language of the face needs no interpreter. When we see the face of a fellow-man shining, and his countenance lifted on us, then we know he will help us if he can. Just so sure were the Israelites to be of God’s interest in them. No intermediate voice was needed to maintain the reality of his good will. And we are to behold the glory of God in the face of Jesus. “He that hath seen me hath seen the Father.” And he who has seen Jesus knows all the grace in those features, how his countenance is ever lifted on the unstable, wandering children of men.
2. As to the communications which God makes.
(1) He keeps his people. Security the first of blessings to those who have much to lose. The rich man had increase of goods, and built bigger barns, but the barns could not keep him against death. Perhaps it is worthy of note that in Mat 6:1-34 is the warning to keep our treasures in heaven. Not until we come to Mat 13:1-58 is the pearl of great price set before us. Insecurity was the mark of Eden. God’s face shone, his countenance was lifted up on Adam and Eve, but he warned them there was danger in the midst of all their blessings. Perfect security belongs to the New Jerusalem. He who crept into Eden can never be found where entereth nothing that defileth or maketh a lie.
(2) He is gracious to them. He heaps on them tokens of his favour, just as one friend heaps presents on another. If we see one person enjoying a great number of gifts from another, we judge that he is regarded with special interest. There are gifts to the evil and the good, the common attendants of nature, but there are special gifts for God’s own people. Saved from Egypt, they might have been turned loose in the wilderness, but instead they were guided through into the promised land.
(3) He gives peace. His lifted countenance and benignant eye speak reconciliation so soon as the atonement is offered and the fruits meet for repentance brought forth. If his people are at peace with him, in hearty and diligent obedience, what matter all other foes? God’s benediction then, thus considered, appears suitable to man’s needs, and perfectly definite. Our trust and expectation should agree with what is a benediction to us through Christ, as much as it was to the Israelites through Aaron.Y.
Fuente: The Complete Pulpit Commentary
SIXTH SECTION
The Blessing on Gods Army
Num 6:22-27
22And the Lord spake unto Moses, saying, 23Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, 18saying unto them, 24, 25The Lord bless thee, and keep thee: The Lord make his face shine upon thee, 26and be gracious unto thee: The Lord lift up his countenance upon thee, and give thee peace. 27And they shall put my name upon the children of Israel, and I will bless them.
EXEGETICAL AND CRITICAL
1. Now that the army of God is established in every respect, the next thing is to declare its signature and destiny. The name of Jehovah shall be shed over it as the brightness of the sun: on Jehovahs part this name shall rest on it; on its part it shall bear this name. To bear the name of Jehovah, the revelation of the covenant God in its universal historical significance, and bear it forth into the world, and especially itself to be blessed and become great in this name, as this destination was already intimated in the germ in the name of Shem, such is its great, concentric, exclusive vocation, toward which all its wars and victories should point. See Genesis 12 sqq.; Isaiah 42 sqq. Aaron and his sons were to be continuously the organs of the blessings into which this benediction would develop.
The one benediction subdivides into three chief blessings, and each blessing again into two members. It is a number six, that becomes in the unity of the name Jehovah the number seven.
2. The first blessing forms not only the general foundation of the whole benediction, of the entire salvation of revelation, but is at the same time the first special blessing, Jehovah bless thee, i. e. direct upon thee all prosperity in immeasurable progression; and keep thee, i. e. ward off every curse, all adversity from thee. That is the peace of the gracious providence of God, according to its two aspects, His positive and negative governance.
3. In the second blessing, the light of Jehovahs countenance rises on Israel. On the meaning of His countenance see the Bible-work on Gen 12:1-20, 5, and the related passages in Exodus. The effect of the shining of the countenance of God, which Israel was the first to experience, is the experience of His redemption that blots out guilt, His grace.
4. The third blessing might appear to be identical with the second were one to take the only in its current sense, and the recurring just as in the second blessing. But, according to the progress of the thought, the countenance of Jehovah rises up over Israel in kindness, and thence sinks deep down on it; it operates penetratingly as the sun in the zenith. Hence its operation manifests itself as peace, and if one take the in its full significance, then the second clause says: establish peace for thee, peace par excellence.
Thus if the name of God is laid on Israel from above, so, too, Israel is therewith in this name raised high aloft.
On the reference of this wonderful benediction to the mystery of the Trinity, see Keil. It is not to be ignored, that the number three may be regarded as an Old Testament form of emphasis, and the six members as a three-fold parallelism of members. But just as little should one ignore that the three economies of divine revelation are very plainly reflected in this benediction. And thus it forms one of the most glorious of the typical germs of New Testament revelation in the Old Testament.
Knobel is of the opinion that the Elohist cited the Aaronic blessing already in Lev 9:22. But he overlooks the distinction between blessing in general and this blessing.
[And they shall put my name, etc. Num 6:27. Hence we gather that whatsoever the ministers of the Church do by Gods command is ratified by Him with a real and solid result; since He declares nothing by His ministers which He will not Himself fulfil and perform by the efficacy of His Spirit. But we must observe that He does not so transfer the office of blessing to His priests as to resign His rights to them; for after having entrusted this ministry to them, He claims the accomplishment of the thing for Himself alone. Calvin.Tr.]
HOMILETICAL HINTS
Num 6:22-27. The Aaronic Blessing. A blessing of unity (einheitlicher Segen) for the people of God in their unity. For its departure into the world. The three-foldness of the Aaronic blessing no system, but a germ of the doctrine of the Trinity. The three blessings singly. Their gradation. The Aaronic blessing in the light of the New Testament. The six parts of the three parts of the blessing (bless, keepmaking the face shine, be graciousletting down the countenance on thee [by the Spirit] and the peace). Thus Jehovah blesses His own Himself by His servants. All blessing of God is included in His name, in His revelation of salvation. The name of God is to be distinguished from His being, but is the impress of His being in religious contemplation. The priest is to bless; the congregation pronounces the curse.
Footnotes:
[18]say.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
I have often considered the blessing here appointed by GOD himself, as being a very striking form of expression. This is what may be considered as the great standard for blessing GOD’S people, in the Old Testament dispensation, as that expressed by the apostle Paul, is the order under the New: 2Co 13:14 . And a little attention to both will show that they are only different methods of expressing one, and the same thing. Reader! observe the manner and form made use of, and then judge for yourself, whether the words of the blessing do not particularly express the several distinct and special mercies which each person of the GODHEAD is said, in other parts of scripture, to manifest towards the people of GOD in CHRIST. First, remark with me, that the incommunicable and glorious name of JEHOVAH, or LORD, is thrice repeated. Next observe, how each time the form is altered. The LORD bless thee, and keep thee. The blessing and keeping of GOD’S heritage, is in a very peculiar and express manner ascribed to GOD the FATHER. See in proof of this, these scriptures. Eph 1:3 ; 1Pe 1:51Pe 1:5 ; Joh 17:11 . So again, when it is said; the LORD make his face shine upon thee, and be gracious unto thee. Is not this the peculiar blessing of GOD our Saviour? when the light of the knowledge of the glory of GOD is given to us in the face of JESUS CHRIST? See 2Co 3:182Co 3:18 ; Joh 1:18Joh 1:18 . And is it not through the grace that is in CHRIST JESUS, that we find mercy from GOD even the FATHER? Rom 5:11 ; Col 1:20 . And is not the peculiar office of GOD the HOLY GHOST, very strikingly adverted to in this expression; the LORD lift up his countenance upon thee, and give thee peace. Among the special offices of GOD the SPIRIT, that of comforting his people with the light of his countenance, is very eminently striking; and of making peace in the soul, by the application of all the sweet graces and blessings of the LORD JESUS? See the church’s lamentation, when under the want of this; Lam 1:16 . Hence the LORD JESUS’s promise, Joh 14:26 . Hence also the prayer of the apostle, Rom 15:13 . When the Reader hath made his own remarks upon these things, I would beg him to take with him another observation on this precious blessing; and that is, that the blessing is personal; the LORD bless thee, and keep thee. Yes! Reader, you and I must not be content with general things, we must see and know our own personal interest in them. Dearest LORD! grant this to both Writer and Reader! And let me beg the Reader to bear with me, while I add another observation on this sweet passage. The priests, the sons of Aaron, who were appointed to bless the people in this way, could only pray the LORD that it might be so, and that the LORD’S blessing would follow. But our JESUS, whom they represented, commands the blessing which he pronounceth; for we are told by an authority not to be questioned, that GOD having raised up his Son JESUS, sent him to bless us. Act 3:26 . Dear JESUS! how precious is it to see that in all things, thou hast the pre-eminence. Col 1:18 . Let me detain the Reader only with a prayer over the whole, that the blessed promise in the close of this chapter, may be our portion; that JESUS our High Priest, may put the name of our GOD upon us, as his children, and we shall be blessed indeed! Rev 2:12 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Reciprocal: Deu 21:5 – for them
Fuente: The Treasury of Scripture Knowledge
Num 6:22-27. The Priestly Blessing.This blessing, though incorporated in P, has probably been derived from some earlier source (perhaps a psalm, cf. Psa 4:6; Psa 29:11; Psa 31:16; Psa 67:1; Psa 67:6 f., Psa 80:3; Psa 80:7; Psa 80:19; Psa 119:135, etc.). At the Temple the blessing is said to have been used every morning, the sacred name being pronounced in its real form, YAHWEH (instead of in the disguised form JEHOVAH, which has the vowels of the title Adonai, see Exo 3:14*).
Num 6:27. put my name, etc.An idea prevalent among primitive races was that between the name and the person there was a mysterious link (the name in a sense was the personality), so that to pronounce the Divine name was to set in motion the Divine activity: cf. Gen 32:27* Mat 7:22, Mar 9:38, Act 3:6.
Fuente: Peake’s Commentary on the Bible
The Aaronic benediction 6:22-27
The location of this blessing in this context indicates that one of the priest’s central tasks was to be a source of blessing for God’s people. This blessing, like the preceding Nazirite legislation, deals with the purification of Israel. As the nation prepared to move out toward the Promised Land, God gave this benediction to the priests to offer for the sanctification of the people. God’s will was to bless all His people, not just the Nazirites. The priests were the mediators of this blessing from God to the Israelites.
"Whereas Nazirites generally undertook their vows for a short period, the priests were always there pronouncing this blessing at the close of the daily morning service in the temple and later in the synagogues." [Note: G. Wenham, p. 89.]
This blessing was three-fold, and each segment contained two parts. In each case the second part was a particular application of the general request stated in the first part. The first part hoped for God’s action that would result in the people’s benefit in the second part. The three blessings were increasingly emphatic. Even the structure of the blessing in Hebrew is artful. Line one consists of 15 letters (3 words), line two of 20 letters (5 words), and line three of 25 letters (7 words).
"Each of the three clauses, in a different way, gives expression to God’s commitment to Israel-a commitment which promises earthly security, prosperity, and general well-being." [Note: Budd, p. 77.]
The first blessing is the most general (Num 6:24). God’s blessing is His goodness poured out. The priest called on Him not only to provide for His people but to defend them from all evil.
The second blessing is more specific (Num 6:25). God’s face is the revelation of His personality to people. It radiates as fire does, consuming evil and bestowing light and warmth, and it shines as the sun, promoting life. God’s graciousness refers to the manifestation of His favor and grace in the events of life.
The third blessing is the most specific (Num 6:26). Lifting up the countenance refers to manifesting power. The priest called on God to manifest His power for His people. Specifically this would produce peace (Heb. shalom). "Shalom" does not mean just the absence of aggravation. It is the sum of all God’s blessings.
"The two main elements in the oracle are ’grace and peace.’ It is probable that the Apostle Paul based his salutations on this oracle." [Note: The NET Bible note on 6:22.]
"Excavations of a tomb overlooking the Hinnom Valley in Jerusalem [Ketef Hinnom, 1979] brought to light a small silver scroll containing a tiny inscription bearing the words of the priestly benediction of Num 6:24-26. This sheds light on Hebrew orthography and morphology. Also its date (ca. seventh century B.C.) long precedes the composition of the P document of historical-critical scholarship (450 B.C.), thus undermining the hypothesis to that degree." [Note: Eugene Merrill, "The Veracity of the Word: A Summary of Major Archaeological Finds," Kindred Spirit 34:3 (Winter 2010):13.]
One writer suggested the following alternative translation of Num 6:27.
"And when they shall name me the Most High of the Israelites, I, on my part, will bless them." [Note: Pieter de Boer, "Numbers vi 27," Vetus Testamentum 32:1 (January 1982):13.]
This rendering seems to capture the spirit of God’s promise. This blessing has always been a very important part of Israel’s worship even to the present day in Judaism.
". . . the high priestly blessing was pronounced whenever the nation of Israel gathered for collective worship and sacrifice as well as when the individual Israelite brought sacrifices to the LORD. The nature of the blessing was that of an oracle, a sure word from God that He had accepted the sacrifice and was pleased with the worshipper. The contents of the blessing were protection, gracious dealings, and peace with God, which assuredly produced the effect of joy, security, and confidence on the part of the people." [Note: Neil W. Arnold, "The High Priestly Blessing," Exegesis and Exposition 2:1 (Summer 1987):50. See also "The Priestly Blessing," Buried History 18:2 (June 1982):27-30. For other instances of the use of this blessing, see Michael Fishbane, "Form and Reformulation of the Biblical Priestly Blessing," Journal of the American Oriental Society 103:1 (January-March 1983):115-21; and Leon Liebreich, "The Songs of Ascents and the Priestly Blessing," Journal of Biblical Literature 74 (1955):33-36.]
"Some people suggest that only spontaneous prayer is ’real’ prayer; verses such as these show that such sentiment is not correct." [Note: Allen, p. 754.]
". . . the Aaronic blessing concludes the section of text dealing with the bulk of Israel’s priestly legislation, and, implicitly, promises that if these laws are kept, the blessing of God will follow. The material in this major section (Leviticus 1 -Numbers 6) comes between the date of the erection of the tabernacle and the movement of the camp some fifty days later (Num 10:11)." [Note: Ashley, pp. 149-50.]