AM Bible Study Group; April 14, 2010
Numbers 6:22-27
Theme: In this passage, God describes the Old Testament procedure that was to be followed for those who wished to devote themselves to a very serious vow of dedication to Him.
This passage—carrying on the theme of the purification of the people of Israel to God as they made their way to the promised land—contains the blessing that the priests were commanded to give to the people on a regular basis. Some scholars say that, because of its structure, it may be the oldest poem in Scripture. It gives us a picture—in the midst of a portion of Scripture that’s focus is the law—of just how gracious God is toward His precious people.
This blessing falls naturally after the portion of Scripture that describes the Nazirite vow (Numbers 6:1-21). After giving a prescription of how any among God’s people who wished to do so were to devote themselves to Him in a special way, He then prescribes how the priests were to communicate God’s devotion to His people. Many scholars believe that this was the blessing that the priests were to administer to the people at the conclusion of the daily sacrifices. The promise of God to bless His people had great value as a witness to the world; because the blessing of God on His people was so that His “way may be known on earth”, and His “salvation among all nations” (Psalm 67:1-2).
I. ITS CONTEXT (vv. 22-23).
A. Note that this was a blessing from the LORD (v. 22)—given by God to Moses, who was then to pass it on to the sons of Aaron (i.e., the priests); and which the sons of Aaron were to faithfully evoke it upon the people. There’s great significance in this. One the one hand, God didn’t simply leave it up to the priests to create a blessing for Him; but He made sure that the blessing was what He specifically wanted spoken. “This is the way you shall bless the children of Israel” (v. 23). It therefore had great authority as God’s revealed word of blessing to His people. Not only this, but because it was made clear that it was a word from God, it also served as a testimony from God that He truly wanted to blessed His people. It was a wonderful message of grace that had divine authority!
B. But note another very significant fact about this blessing. It it was told to Moses that he was to speak to Aaron and his sons—the appointed priests who served the people in God’s temple on behalf of a holy God; and that it was they, and not Moses, who were to speak this blessing regularly to the people. This connected the blessing of God with the atonement God had provided through sacrifice, administered through the priests. The fullness of blessing that God wishes to pour out on His people cannot be theirs apart from atonement for sin. This is a wonderful picture God’s grace through Christ; and of how we can enjoy the full blessings of God in the New Covenant era only because Jesus Himself has atoned fully for our sins.
II. ITS CONTENT (vv. 24-26).
A. Note the structure of this blessing. It comes in three divisions—each division marked off by the mention of the covenant name of God (“LORD”; that is, YHWY); but all summed up under a “name” in the singular (v. 27). Some scholars have seen in this a faint reference to the trinity. Note also that there is a progression of length in each division; so that, in Hebrew, the first div9sion is composed of three words, the second of five, and the third of seven. Each division constitutes a couplet; with something mentioned first of a direct act of God, and then of something mentioned of subsequent importance to that action on the people.
B. Note the content of each of the parts of this blessing:
1. In the first division (v. 24), God is evoked to bless the people. The content of God’s blessing is not something abstract, but is very active and substantial (see Leviticus 26:3-13; Deuteronomy 28:1-14). God’s act of blessing means something substantial in everyday life. But along with it is the promise that God would protect (“keep”) His people (see Psalm 121). God not only blesses His people, but preserves the blessing for them and them for the blessing. How hopeless we would be if it were up to us to keep the blessings of God for ourselves! But, as Peter reminds us, we not only have an inheritance “reserved in heaven” for us, but we ourselves are also “kept by the power of God” for it (1 Peter 1:4-5; see also John 17:11).
2. In the second division (v. 25), God is evoked to cause His face to shine on His people. This is a figure for God inclining toward His people in a saving, merciful, and instructional way (see Psalm 31:16; 67:1 80:3, 7, 19; 119:135). But along with this is the promise that God would be “gracious” to them. Again, how hopeless we— God’s fallible people—would be if the gaze of His face wasn’t also accompanied by His grace! But we need have no fear when God turns His face toward us; because as David wrote, “The LORD is merciful and gracious, slow to anger, and abounding in mercy. He will not always strive with us, nor will He keep His anger forever. He has not dealt with us according to our sins, nor punished us according to our iniquities. For as the heavens are high above the earth, so great is His mercy toward those who fear Him; as far as the east is from the west, so far has He removed our transgressions from us. As a father pities his children, so the LORD pities those who fear Him. For He knows our frame; He remembers that we are dust” (Psalm 103:8- 14).
3. Finally, in the third division (v. 26), God is evoked to lift His countenance upon His people—which is a figure of His attention to them, His pleasure in them, and desire for them; a picture of His gaze of attentive love (see Psalm 4:6; 34:15). And in relation to this, it is promised that He would give them peace. This peace may have to do with a lack of conflict with the nations around the people of Israel; but more likely, it has to do with the sense of well-being and tranquility they enjoy in God’s favor. After all; when the people first met God at Sinai, it was an experience of unspeakable dread for them (Exodus 20:19-20). But when we enter into the fullest possible relationship of intimacy with Him through His Son, Jesus tells us, “Peace I leave with you, My peace I give to you; not as the world gives do I give to you. Let not your heart be troubled, neither let it be afraid” (John 14:27).
III. ITS CONSEQUENCE (v. 27).
A. In doing all this, the priests would “put” God’s “name” upon the children of Israel. The name of God is a figure for the summation of all His character and attributes; and so, it is by following this specifically prescribed pattern that God—through them—establishes in this blessing that the people would enjoy all the privileges of God truly being their God and of them truly being His people(see Exodus 6:7; 19:3-6).
B. In addition, it is in this way that God promises that He will bless them. This being a continually-repeated blessing, it’s a promise of ‘perpetual blessing’!
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For us, who live under the New Covenant through Christ, this Old Covenant blessing is a picture of an even more glorious promise of His favor and devotion to us that is given to us in Romans 8:31-39:
What then shall we say to these things? If God is for us, who can be against us? He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? Who shall bring a charge against God’s elect? It is God who justifies. Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written:
“For Your sake we are killed all day long;
We are accounted as sheep for the slaughter.”Yet in all these things we are more than conquerors through Him who loved us. For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord (Romans 8:31-39).