Text -- Numbers 6:22-27 (NET)

The Priestly Benediction

6:22 The Lord spoke to Moses: 6:23 “Tell Aaron and his sons, ‘This is the way you are to bless the Israelites. Say to them: 6:24 “The Lord bless you and protect you; 6:25 The Lord make his face to shine upon you, and be gracious to you; 6:26 The Lord lift up his countenance upon you and give you peace.”’ 6:27 So they will put my name on the Israelites, and I will bless them.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 6:23

Heb. Thus, or in these words: yet they were not tied to these very words; because after this we have examples of Moses and David and Solomon, blessing the people in other words.

Wesley: Num 6:24

Bestow upon you all manner of blessings, temporal and spiritual.

Wesley: Num 6:24

That is, continue his blessings to thee, and preserve thee in and to the use of them; keep thee from sin and its bitter effects.

Wesley: Num 6:25

Alluding to the shining of the sun upon the earth, to enlighten, and warm, and renew the face of it. The Lord love thee, and make thee 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.

Wesley: Num 6:26

That is, look upon thee with a chearful and pleasant countenance, as one that is well pleased with thee and thy services.

Wesley: Num 6:26

Peace with God, with thy own conscience, and with all men; all prosperity is comprehended under this word.

Wesley: Num 6:27

Shall call them by my name, shall recommend them to me as my own people, and bless them and pray unto me for them as such; which is a powerful argument to prevail with God for them.

JFB: Num 6:23-27

This passage records the solemn benediction which God appointed for dismissing the people at the close of the daily service. The repetition of the name "Lord" or "Jehovah" three times, expresses the great mystery of the Godhead--three persons, and yet one God. The expressions in the separate clauses correspond to the respective offices of the Father, to "bless and keep us"; of the Son, to be "gracious to us"; and of the Holy Ghost, to "give us peace." And because the benediction, though pronounced by the lips of a fellow man, derived its virtue, not from the priest but from God, the encouraging assurance was added, "I the Lord will bless them."

Clarke: Num 6:23

On this wise ye shall bless the children of Israel - The prayer which God makes for his followers, and puts into their mouth, we are sure must be right; and to it, when sincerely, faithfully, and fervently offered, we may confidently expect an answer. If he condescended to give us a form of blessings or a form of prayer, we may rest assured that he will accept what he himself has made. This consideration may produce great confidence in them who come with either prayer or praise to the throne of grace, both of which should be, as far as circumstances will admit, in the very words of Scripture; for we can readily attach a consequence to the words of God, which we shall find difficult to attach to the best ordered words of men. Take with you words, and turn unto the Lord. What words? Why those which God immediately puts into their mouths. Take away all iniquity, and receive us graciously; so will we render the calves of our lips; we shall then give the sacrifices of which our lips have spoken, when we made our vows unto thee. See Hos 14:2.

Clarke: Num 6:24

The Lord bless thee - There are three forms of blessing here, any or all of which the priests might use on any occasion. The following is a verbal translation: -

1.    May Jehovah bless thee and preserve thee

2.    May Jehovah cause his faces to shine upon thee, and be gracious unto thee

3.    May Jehovah lift up his faces upon thee, and may be put prosperity unto thee

This is a very comprehensive and excellent prayer, and may be paraphrased thus: -

1.    May God speak good unto thee, by giving thee his excellent promises! (See the note on Gen 2:3). May he preserve thee in the possession of all the good thou hast, and from all the evil with which thou art threatened

2.    May the Holy Trinity illuminate thy heart, giving thee the true knowledge of thyself and of thy Maker; and may he show thee his graciousness in pardoning thy sins, and supporting thy soul

3.    May God give thee communion with the Father, Son, and Spirit, with a constant sense of his approbation; and grant thee prosperity in thy soul, and in all thy secular affairs

This I suppose to be the spirit and design of this form of benediction. Others will doubtless interpret it after their manner. Several wise and learned men believe that the mystery of the Holy Trinity is not obscurely hinted at in it. God the Father blesses and keeps his followers. God the Son is gracious unto sinners in remitting their offenses, which he died to blot out. God the Holy Spirit takes of the things which are Christ’ s, and shows them unto genuine Christians, and diffuses the peace of God in their hearts. In a word, Christ, the gift of the Father by the energy of the Holy Spirit, came to bless every one of us by turning us away from our iniquities

1.    Every genuine Christian is a true Nazarite. He is separated from the world, and dedicated solely to the service of God

2.    His life is a life of self-denial; he mortifies and keeps the flesh in obedience to the Spirit

3.    All this enters into the spirit of his baptismal vow; for in that he promises to renounce the devil and all his works, the pomps and vanities of this wicked world, and all the sinful lusts of the flesh - to keep God’ s holy word and commandments, and to walk in the same all the days of his life

4.    The person who is faithful has the blessing of God entailed upon him. Thus shall ye bless the children of Israel, etc., etc. See the notes on Num 6:5-7 (note).

Calvin: Num 6:22

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.

Calvin: Num 6:24

24.The Lord bless thee Blessing is an act of His genuine liberality, because the abundance of all good things is derived to us from His favor as their only source. It is next added, that He should “keep” the people, by which clause lie intimates that He is the sole defender of the Church, and protects it under His guardianship; but since the main advantage of God’s grace consists in our sense of it, the words, “and make His face shine on you,” are added; for nothing is more desirable for the consummation of our happiness, than that. we should behold the serene countenance of God; as it is said in Psa 4:6,

"There be many that say, Who will shew us any good? Lord, lift thou up the light of thy countenance upon us."

Thus then I interpret this clause, that the people may perceive and taste the sweetness of God’s goodness, which may cheer them like the brightness of the sun when it illumines the world in serene weather. But immediately afterwards the people are recalled to the First cause; viz., God’s gratuitous mercy, which alone reconciles Him to us, when we should be otherwise by our own deserts hated and detested by Him. What follows, “The Lord lift up his countenance upon thee,” is a common phrase of Scripture, meaning, May God remember His people; not that forgetfulness can occur in Him, but because we suppose that He has cast away His care of us, unless He actually gives proof of His anxiety for our welfare. Finally, it is added, may He “establish peace upon his people,” which others translate a little less literally, ¹⁹⁷ “put thee into peace:” and since this word signifies not only rest and a tranquil state, but also all prosperity and success, I willingly embrace this latter sense, although even its proper signification is not disagreeable to me. ¹⁹⁸

Calvin: Num 6:27

27.And they shall put my name Although Jerome has rightly translated this, “They shall call upon my name:” yet since the Hebrew phrase is emphatic, I have preferred retaining it; for God deposits His name with the priests, that they may daily bring it forward as a pledge of His good will, and of the salvation which proceeds from thence. The promise, which is finally subjoined, gives assurance that this was no empty or useless ceremony, when He declares that He will bless the people. And hence we gather, that whatsoever the ministers of the Church do by God’s command, is ratified by Him with a real and solid result; since He declares nothing by His ministers which He will not Himself fulfill 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 this right to them; for after having entrusted this ministry to them, He claims the accomplishment of the thing for Himself alone.

TSK: Num 6:23

Gen 14:19, Gen 14:20, Gen 24:60, Gen 27:27-29, Gen 28:3, Gen 28:4, Gen 47:7, Gen 47:10, Gen 48:20; Lev 9:22, Lev 9:23; Deu 10:8, Deu 21:5, Deu 33:1; Jos 8:33; 1Ch 23:13; Luk 24:50, Luk 24:51; Rom 1:7; 1Co 1:3; 2Co 13:14; Heb 7:1, Heb 7:7, Heb 11:20, Heb 11:21; 1Pe 1:2; 2Pe 1:2, 2Pe 1:3; 2Jo 1:3

TSK: Num 6:24

The Lord : Rth 2:4; Psa 134:3; 1Co 14:16; Eph 6:24; Phi 4:23; Rev 1:4, Rev 1:5

keep thee : Psa 91:11, Psa 121:4-7; Isa 27:3, Isa 42:6; Joh 17:11; Phi 4:7; 1Th 5:23; 1Pe 1:5; Jud 1:24

TSK: Num 6:25

The Lord : Psa 21:6, Psa 31:16, Psa 67:1, Psa 80:1-3, Psa 80:7, Psa 80:19, Psa 119:135; Dan 9:17

gracious : Gen 43:29; Exo 33:19; Mal 1:9; Joh 1:17

TSK: Num 6:26

lift up : Psa 4:6, Psa 42:5, Psa 89:15; Act 2:28

give thee : Psa 29:11; Isa 26:3, Isa 26:12, Isa 57:19; Mic 5:5; Luk 2:14; Joh 14:27, Joh 16:33; Joh 20:21, Joh 20:26; Act 10:36; Rom 5:1, Rom 15:13, Rom 15:33; Eph 2:14-17, Eph 6:23; Phi 4:7; 2Th 3:16

TSK: Num 6:27

put my : Exo 3:13-15, Exo 6:3, Exo 34:5-7; Deu 28:10; 2Ch 7:14; Isa 43:7; Jer 14:9; Dan 9:18, Dan 9:19; Mat 28:19

and I will : Num 23:20; Gen 12:2, Gen 12:3, Gen 32:26, Gen 32:29; 1Ch 4:10; Psa 5:12, Psa 67:7, Psa 115:12, Psa 115:13; Eph 1:3

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 6:22-27

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 God’ s 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.

Poole: Num 6:23

On this wise Heb. Thus , in this manner, or in these words; yet so as that they were not tied to these very words, because after this we have examples of Moses and David and Solomon and others blessing the people in other words.

Ye shall bless the children of Israel to wit, in the public assembly.

Poole: Num 6:24

Bless thee i.e. bestow upon you all manner of blessings, temporal and spiritual. Compare Gen 12:2 .

Keep thee i.e. continue his blessings to thee, and preserve thee in and to the use of them; keep thee from sin and its bitter effects.

Poole: Num 6:25

upon thee, i.e. Smile upon thee: this is opposed to the hiding of his face, and to the covering himself or his face with a cloud; and it is explained by the following words,

be gracious unto thee Others expound it of illumination or direction, and the revelation of himself and of his will to them.

Poole: Num 6:26

i.e. Look upon thee with a cheerful and pleasant countenance, as one that is reconciled to thee, and well pleased with thee and thy offerings and services. See of this phrase Psa 4:6 Pro 16:15 . To this is opposed the falling and the casting down of the countenance , of which see Gen 4:5,6 Job 29:24 . Or, regard, protect, and help thee. Compare Psa 33:18 .

Peace with God, and with thy own conscience, and with all men, and all prosperity, which is comprehended under this word.

Poole: Num 6:27

i.e. Shall call them by my name, shall recommend them to me as my own people, and bless them and pray unto me for them as such; which is a powerful argument to prevail with God for them, and therefore hath been oft used by the prophets interceding for them, as Jer 14:9 Dan 9:18,19 : compare 1Sa 12:22 . I will bless them; I will ratify their blessings, and give those blessings to the people which the priests pray for.

Haydock: Num 6:23

Sons. The three forms of benediction for the high priests, have all the same meaning, and they might choose which they pleased. Grotius observes, that they pronounced them aloud standing, with their hands lifted up. The books of Moses are the ritual of the priests.

Haydock: Num 6:25

Show. Hebrew, "make his face shine," joyful and serene, (Calmet) like a light to direct thy steps, Psalm lxvi. 2.

Haydock: Num 6:26

Turn. With loving mercy, may he comfort and protect thee. (Menochius)

Haydock: Num 6:27

Invoke. Hebrew, "they shall name my name (Yehovah, in pronouncing blessings) upon the sons of Israel," which I will ratify. (Haydock) ---

"They shall place the blessing of my name," &c., Chaldean. They shall praise my name. (Calmet) ---

God authorizes us to use a determinate from of blessing, and grants the effect, when his minister pronounces it, (Worthington) if no obstacle be put by the party. (Haydock)

Gill: Num 6:22

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.

Gill: Num 6:23

Speak unto Aaron, and unto his sons,.... Aaron and his sons that succeeded him in all after generations, being the persons that were in a public manner to bless the people of Israel, they are particularly addressed, see Deu 10:8,

saying, on this wise ye shall bless the children of Israel; in such manner and with such words as after expressed; standing upon an eminence, lifting up their hands on high, spreading out their fingers, and raising their voices, and pronouncing the blessing in the Hebrew language, in the name of Jehovah, with their face towards the people; all which, according to the Jewish writers ^d, were to be strictly observed:

saying unto them; as follows.

Gill: Num 6:24

The Lord bless thee,.... Jehovah, Father, Son, and Spirit; the word "Jehovah" being three times used, and a different accent put to each word, denoting three distinct persons and one Jehovah, according to Deu 6:4; who are each of them concerned in the blessing of the Lord's people, the spiritual Israel of God; Jehovah the Father blesses with all spiritual blessings, with electing, adopting, justifying, and pardoning grace, with regenerating and calling, and persevering grace, and with eternal life: Jehovah the Son blesses particularly with redeeming grace, and has a concern in all the other blessings; the saints are blessed with them in him, they are all in his hands, they are procured by him, come through him, and are the gifts of his grace: and Jehovah the Spirit blesses as a spirit of regeneration and sanctification, as the spirit of faith, as a comforter, as the spirit of adoption, and as the earnest and sealer of the saints unto the day of redemption:

and keep thee; from, the evil of the world, from the evil one Satan, from the evil of sin, and the power, prevalence, and dominion of it, and from falling totally and finally by it, and keep in a state of grace unto everlasting salvation.

Gill: Num 6:25

The Lord make his face to shine upon thee,.... Cause himself, the sun of righteousness, to arise and shine upon them, and give both spiritual light and heat unto them; grant his gracious presence, the manifestations of himself, communion with him, clearer discoveries of his love, of interest in him, and an increase of spiritual light and knowledge of his Gospel, and the truths of it, and of his mind and will:

and be gracious unto thee; by granting larger measures of grace out of his fulness, by leading more abundantly into it, and making fresh and frequent applications of it; grace is often wished for from Christ as well as from the Father.

Gill: Num 6:26

And the Lord lift up his countenance upon thee,.... Show his face and favour, look cheerfully on his people, declare himself well pleased with them in Christ, and appear as smiling upon them through him, indulging them with visits of love, restoring to them the joys of his salvation, and upholding them with his free Spirit; and so causing them to walk pleasantly and comfortably in the ways of God, expecting eternal life and happiness, as God's free gift through Christ:

and give thee peace; all outward needful prosperity, internal peace of mind, through the blood and righteousness of Christ, the peacemaker, and peace giver, and eternal peace in the world to come.

Gill: Num 6:27

And they shall put my name upon the children of Israel,.... Call them by his name, the people of the Lord; call upon the name of the Lord to bless them, and pronounce the blessing on them in the name of the Lord, in or by the name Jehovah, as Jarchi, three times used in this form of blessing:

and I will bless them; really and truly bless them bless them with blessings indeed; with all sorts of blessings temporal and spiritual; with solid and substantial ones; and such are blessed, and will remain so, their blessings are irrevocable and irreversible; and unless the Lord blesses, in vain do the priests bless, or any of his ministers pronounce a blessing; theirs lies in words and wishes, his in real facts; they can only pray and wish for the blessing, it is he only that can give it, and can ratify and confirm what they declare and pronounce, according to his revealed word. Some refer the relative "them" to the priests, as if the sense was, I will bless the priests that bless Israel, for God will bless them that bless his people; but Aben Ezra thinks it belongs both to Israel, and to the priests, that God would confirm and establish the blessing of the priests pronounced on Israel, and bless the priests also, who needed the divine blessing as well as the people, and being found in the way of their duty, might expect it: the Targum of Jonathan is,"I will bless them in my Word;''his essential Word, Christ, in whom his chosen ones are blessed with all spiritual blessings, and who is the promised seed, in whom all nations of the earth shall be blessed.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 6:22

¹ sn This brief section records the blessing of the priest, especially the high priest after he emerges from the holy of holies to bless the people (see Lev 9:22). The two main elements in the oracle are “grace and peace.” It is probable that the Apostle Paul based his salutations on this oracle. For additional information, see L. J. Liebreich, “The Songs of Ascent and the Priestly Blessing,” JBL 74 (1955): 33-36; P. D. Miller, “The Blessing of God: An Interpretation of Num 6:22-27,” Int 29 (1975): 240-51; and A. Murtonen, “The Use and Meaning of the Words lébarek and bérakah in the Old Testament,” VT 9 (1959): 158-77.

NET Notes: Num 6:23

¹ tn Or “thus.”

² tn The Piel imperfect has the nuance of instruction. The particle “thus” explains that the following oracle is the form to use.

³ tn Here is the only use of the verb אָמַר (’amar) as an infinitive absolute; it functions as a verb form, an imperative or an imperfect of instruction. Several commentators have attempted to emend the text to get around the difficulty, but such emendations are unnecessary.

NET Notes: Num 6:24

¹ tn The short blessing uses the jussive throughout, here the Piel jussive with a pronominal suffix. While the jussive has quite a range of nuances, including wish, desire, prayer, or greeting, the jussives here are stronger. The formal subject of the verb is the Lord, and the speaker pronouncing the blessing is the priest, notably after emerging from the holy of holies where atonement has been made. The Lord says in this passage that when the priest says this, then the Lord will bless them. The jussive then is an oracle, not a wish or a prayer. It is a declaration of what the Lord imparts. It is as binding and sure as a patriarchal blessing which once said officially could not be taken back. The priest here is then pronouncing the word of the Lord, declaring to the congregation the outcome of the atonement.

² tn The verb “to keep” concerns the divine protection of the people; its basic meaning is “to exercise great care over,” “to guard,” or “to give attention to” (see TWOT 2:939). No doubt the priestly blessing informed the prayer and promise that makes up Ps 121, for the verb occurs six times in the eight verses. So in addition to the divine provision (“bless” basically means “enrich” in a number of ways) there is the assurance of divine protection.

NET Notes: Num 6:25

¹ tn Whereas the first line of the blessing had three Hebrew words, the second has five, and the third has seven. In this second line and the following third, the blessing takes the form of an emblem followed by the truth. For the Lord to make his face shine on them would mean to be gracious to them. M. Noth rightly calls this image of the shining face “a figure of speech for benevolence and favour” (Numbers [OTL], 59); see, for example, Pss 4:7; 31:17; 44:4; 67:2; 80:4, 8, 20; 119:135; Dan 9:17). The image may have its inspiration in the theophanies. The picture is of divine favor – the beaming face of a parent for his beloved.

NET Notes: Num 6:26

¹ tn The last line of the blessing also has first the image and then the parallel interpretation – for God to lift up his face is for God to give peace. The idea of the fallen face is one of anger (see Gen 4:6,7); and the idea of the hidden face is that of withholding support, favor, or peace (see Deut 31:18; Ps 30:8; Ps 44:25). If God lifts his face toward his people, it means he has given them peace – peace, prosperity, completeness, health, safety, general well-being, and the like.

NET Notes: Num 6:27

¹ tn The idea of their putting the name of Yahweh on the people is somewhat problematic. The pronouncing of the name of Yahweh in this context over the people was taken to be the effectual means of blessings. “Putting the name on them” is an expression that emphasizes the truth that he is their God and they are his people or that having his name is having his blessing.

Geneva Bible: Num 6:23

Speak unto Aaron and unto his sons, saying, On this wise ye shall ^{( l )} bless the children of Israel, saying unto them,

^{( l )} That is, pray for them.

Geneva Bible: Num 6:27

And they shall put my ^{( m )} name upon the children of Israel; and I will bless them.

^{( m )} They shall pray in my Name for them.

Commentary -- Verse Range Notes

TSK Synopsis: Num 6:1-27

1 The law of the Nazarite in the days of his separation;

13 and after their completion.

22 The form of blessing the people.

MHCC: Num 6:22-27

The priests were solemnly to bless the people in the name of the Lord. To be under the almighty protection of God our Saviour; to enjoy his favour as the smile of a loving Father, or as the cheering beams of the sun; while he mercifully forgives our sins, supplies our wants, consoles the heart, and prepares us by his grace for eternal glory; these things form the substance of this blessing, and the sum total of all blessings. In so rich a list of mercies worldly joys are not worthy to be mentioned. Here is a form of prayer. The name Jehovah is three times repeated. The Jews think there is some mystery; and we know what it is, the New Testament having explained it. There we are directed to expect the blessing from the grace of our Lord Jesus Christ, the love of the Father, and the communion of the Holy Ghost, 2Co 13:14; each of which Persons is Jehovah, and yet they are not three Lords, but one Lord.

Matthew Henry: Num 6:22-27

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, Num 6:23. It was part of their work, Deu 21:5. 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 (Act 3:26), 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, Num 6:24-26. 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, Deu 28:3. 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,"2Co 13:14. 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, Num 6:24. The Lord keep thee, for it is he that keeps Israel, and neither slumbers nor sleeps (Psa 121:4), and all believers are kept by the power of God. (2.) Pardon of sin, Num 6:25. The Lord be gracious, or merciful, unto thee. (3.) Peace (Num 6:26), 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, Num 6:27. 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.

Keil-Delitzsch: Num 6:22-26

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. אל פּנים נשׁא , to lift up the face to any one, is equivalent to looking at him, and does not differ from עינים נשׁא or שׂים (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.")

Keil-Delitzsch: Num 6:27

This blessing was not to remain merely a pious wish, however, but to be manifested in the people with all the power of a blessing from God. This assurance closes the divine command: "They shall put My name upon the children of Israel, and I will bless them."

Constable: Num 1:1--10:36

A. Preparations for entering the Promised Land from the south chs. 1-10

The first 10 chapters in Numbers describe Israel's preparation for entering the land.

". . . just as the way from Goshen to Sinai was a preparation of the chosen people for their reception into the covenant with God, so the way from Sinai to Canaan was also a preparation for the possession of the promised land."⁹

"The two censuses (chs. 1-4, 26) are key to understanding the structure of the book. The first census (chs. 1-4) concerns the first generation of the Exodus community; the second census (ch. 26) focuses on the experiences of the second generation, the people for whom this book is primarily directed. The first generation of the redeemed were prepared for triumph but ended in disaster. The second generation has an opportunity for greatness--if only they will learn from the failures of their fathers and mothers the absolute necessity for robust faithfulness to the Lord despite all obstacles."¹⁰

Constable: Num 5:1--9:23

2. Commands and rituals to observe in preparation for entering the land chs. 5-9

God gave the following laws to maintain holiness in the nation so He could continue to dwell among His people and bless them. This was particularly important since Israel would soon depart from Sinai to enter the Promised Land in which she would need to be holy to be victorious over her enemies. These were requirements for the whole nation, not just the priests.

"Between covenant promise and covenant possession lay a process of rigorous journey through hostile opposition of terrain and terror. Israel had to understand that occupation of the land could be achieved only through much travail, for Canaan, like creation itself, was under alien dominion and it had to be wrested away by force, by the strong arm of Yahweh, who would fight on behalf of His people."³⁴

Constable: Num 6:22-27

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.⁶¹ 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 Nazarites. The priests were the mediators of this blessing from God to the Israelites.

"Whereas Nazarites 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."⁶²

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."⁶³

The first blessing is the most general (v. 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 (v. 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 (v. 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.

One writer suggested the following alternative translation of verse 27.

"And when they shall name me the Most High of the Israelites, I, on my part, will bless them."⁶⁴

This rendering seems to capture the spirit of God's promise.

". . . 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 (Lev. 1--Num. 6) comes between the date of the erection of the tabernacle and the movement of the camp some fifty days later (Num. 10:11)."⁶⁵

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."⁶⁶

"Some people suggest that only spontaneous prayer is real' prayer; verses such as these show that such sentiment is not correct."⁶⁷

Guzik: Num 6:1-27

Numbers 6 - The Vow of a Nazirite

A. The vow of a Nazirite.

1. (1-2) The purpose for the vow of a Nazirite.

Then the LORD spoke to Moses, saying, "Speak to the children of Israel, and say to them: 'When either a man or woman consecrates an offering to take the vow of a Nazirite, to separate himself to the LORD,'"

a. To separate himself to the LORD: The vow of the Nazirite was to express one's special desire to draw close to God and to separate one's self from the comforts and pleasures of this world.

i. "The English word Nazirite transliterates Hebrew nazir, meaning "set apart." (Wenham)

b. To take the vow of a Nazirite: There were several remarkable Nazirites in the Bible: Samson (Judges 13:5), John the Baptist (Luke 1:15), and Paul (Acts 18:18); the vow was certainly open to women, but we have no Biblical example of a woman taking the vow, except for Manoah's wife during her pregnancy with Samson (Judges 13:4).

2. (3-8) Requirements for fulfilling the vow of a Nazirite.

He shall separate himself from wine and similar drink; he shall drink neither vinegar made from wine nor vinegar made from similar drink; neither shall he drink any grape juice, nor eat fresh grapes or raisins. All the days of his separation he shall eat nothing that is produced by the grapevine, from seed to skin. All the days of the vow of his separation no razor shall come upon his head; until the days are fulfilled for which he separated himself to the LORD, he shall be holy. Then he shall let the locks of the hair of his head grow. All the days that he separates himself to the LORD he shall not go near a dead body. He shall not make himself unclean even for his father or his mother, for his brother or his sister, when they die, because his separation to God is on his head. All the days of his separation he shall be holy to the LORD.

a. He shall separate himself from wine and similar drink: The Nazirite was forbidden to eat or drink anything from the grape vine; this was a form of self-denial connected with the idea of a special consecration to God. Generally speaking, wine and grape products were thought to be a blessing (Proverbs 3:10), something to be gratefully received from God (Psalms 104:15).

b. No razor shall come upon his head: The hair was to be allowed to grow all during the period of the vow, and then cut at the conclusion of the vow. This was a way of outwardly demonstrating to the world that this man or woman was under a special vow.

i. In the case of Samson, his strength came from his Nazirite's vow of consecration and separation to God - so when Delilah cut his hair (the most public, visible example of the vow), his strength was lost.

ii. Samson had broken the vow before - both at drinking parties (Judges 14:10), and at touching a dead carcass (Judges 14:8-9). But not in the most obviously public way of allowing his hair to be cut. There is a sense in which public sins do matter more, because they bring more reproach to the name of God.

c. He shall not go near a dead body: Dead bodies - even those of a close relative - were not to be approached during the vow of a Nazirite. Separation from death - the effect of sin - was essential during the period of the vow.

3. (9-12) Consequences of breaking the vow.

And if anyone dies very suddenly beside him, and he defiles his consecrated head, then he shall shave his head on the day of his cleansing; on the seventh day he shall shave it. Then on the eighth day he shall bring two turtledoves or two young pigeons to the priest, to the door of the tabernacle of meeting; and the priest shall offer one as a sin offering and the other as a burnt offering, and make atonement for him, because he sinned in regard to the corpse; and he shall sanctify his head that same day. He shall consecrate to the LORD the days of his separation, and bring a male lamb in its first year as a trespass offering; but the former days shall be lost, because his separation was defiled.

a. If anyone dies very suddenly beside him: If one's vow was broken - perhaps by someone dropping dead next to the Nazirite! Then the Nazirite's hair was to be shaved off, sacrifice made, and the vow would begin all over again.

b. But the former days shall be lost, because his separation was defiled: "The Mishna relates how Queen Helena had almost completed seven years of a Nazirite vow when she was defiled and therefore had to keep it for another seven years." (Wenham)

B. Concluding the vow of a Nazirite.

1. (13-15) Items needed for sacrifice.

Now this is the law of the Nazirite: When the days of his separation are fulfilled, he shall be brought to the door of the tabernacle of meeting. And he shall present his offering to the LORD: one male lamb in its first year without blemish as a burnt offering, one ewe lamb in its first year without blemish as a sin offering, one ram without blemish as a peace offering, a basket of unleavened bread, cakes of fine flour mixed with oil, unleavened wafers anointed with oil, and their grain offering with their drink offerings.

a. He shall be brought to the door of the tabernacle of meeting: The vow of a Nazirite ended with a public ceremony, with extensive sacrifice: One male lamb . . . one ewe lamb . . . one ram . . . a basket of unleavened bread . . . drink offerings.

b. He shall present his offering to the LORD: No wonder when Paul visited Jerusalem, he was invited to pay the expenses of some Christians who had taken a Nazirite vow and were ready to conclude it with this sacrifice (Acts 21:23-24). The Nazirite vow was not something that could be entered into lightly.

2. (16-21) The sacrifice offered.

Then the priest shall bring them before the LORD and offer his sin offering and his burnt offering; and he shall offer the ram as a sacrifice of peace offering to the LORD, with the basket of unleavened bread; the priest shall also offer its grain offering and its drink offering. Then the Nazirite shall shave his consecrated head at the door of the tabernacle of meeting, and shall take the hair from his consecrated head and put it on the fire which is under the sacrifice of the peace offering. And the priest shall take the boiled shoulder of the ram, one unleavened cake from the basket, and one unleavened wafer, and put them upon the hands of the Nazirite after he has shaved his consecrated hair, and the priest shall wave them as a wave offering before the LORD; they are holy for the priest, together with the breast of the wave offering and the thigh of the heave offering. After that the Nazirite may drink wine. "This is the law of the Nazirite who vows to the LORD the offering for his separation, and besides that, whatever else his hand is able to provide; according to the vow which he takes, so he must do according to the law of his separation."

a. Then the priest shall bring them before the LORD: The priest and the Nazirite would sacrifice each item, and at the conclusion of the sacrifice, the vow would be completed.

C. The priestly blessing.

1. (22-23) The command to bless the people.

And the LORD spoke to Moses, saying: "Speak to Aaron and his sons, saying, 'This is the way you shall bless the children of Israel. Say to them:' "

a. This is the way you shall bless: Moses, Aaron, and their spiritual descendants were commanded to bless the people, and they were to do it according to the formula detailed in the following verses.

i. "The priests were always there pronouncing this blessing at the close of the daily morning service in the temple and later in the synagogues." (Wenham)

b. Say to them: It is unusual to have a wrote prayer given in the Scriptures. "Free prayer is most useful, and it will ordinarily consort best with the movements of the free Spirit; but in the case of a benediction, it is well that it was dictated to the man of God. The children of Israel might miss blessing through the ignorance, or forgetfulness, or unbelief of Aaron; and therefore it was not left to him; but he had to learn by heart each word and sentence. In this wise, and in no other, was he to bless the people. I like this; for if God himself puts the very words into the mouth of his priest, then they are God's words." (Spurgeon)

2. (24-26) The Aaronic blessing.

"The LORD bless you and keep you;

The LORD make His face shine upon you,

And be gracious to you;

The LORD lift up His countenance upon you,

And give you peace."

a. The LORD bless you: This simple desire prefaces everything. God loves to bless His people, and He loves to have leaders long that the people be blessed. This also recognizes that all blessing really comes from God; and without His blessing, all is futile.

i. We remember also that God's blessing has always in mind our greatest and highest good; we often expect God's blessing in our life to mean a world of comfort and ease - but that certainly isn't for our greatest and highest good. God knows how you need to be blessed, even if you don't!

ii. We have often settled for happiness or comfort or wealth when God wanted us to be blessed. True blessing from God is higher than happiness or wealth or comfort.

b. And keep you: To be kept by the LORD is blessing indeed. Some are kept by their own sin and desire, some are kept by idolatry and greed, and others are kept by their own bitterness and anger. But to be kept by the LORD insures life, peace, and success.

c. The LORD make His face to shine upon you: To have the glorious, happy face of God shining upon man is the greatest gift one could have. To know that as God looks upon you, He is well pleased - not because of who you are, or what you have done, but because you are in Jesus Christ - there is no greater source of peace and power in life.

i. We can imagine a father disciplining his son and putting the son out of his presence - and then receiving the son back to see his face again. This is how God receives sinners who come to Jesus by faith.

ii. "Why should he fret when God smiles? What matters though all the world should censure, if Jehovah countenances his servant. A look of approval from God creates a deep, delightful calm within the soul." (Spurgeon)

d. And be gracious to you: The idea is that God shows tender mercy and care for His people.

e. The LORD lift up His countenance upon you: The priest prays God would look upon His people; when God blesses, keeps, shines, and is gracious towards His people, any look He casts towards His people is filled with nothing but blessing. His loving attention is on the believer!

To lift up one's eyes or face means to pay attention

f. And give you peace: The Hebrew word is shalom, which is more than the cessation of hostility - it is God's word for wholeness and goodness and total satisfaction in life. This is the abundant life Jesus promised! (John 10:10)

g. The LORD . . . the LORD . . . the LORD: The three-fold repetition of LORD does not prove the Trinity, but it certainly illustrates it.

· God the Father blesses and keeps His children

· God the Son makes God's face to shine on us and brings us grace

· God the Holy Spirit communicates God's attention to us, and gives us peace

i. "I will not say that this teaches the doctrine of the Trinity; but I must say that, believing the doctrine of the Trinity, I understand the passage all the better. The shadow of the Triune God is on the sacred benediction in the name thrice repeated." (Spurgeon)

h. You . . . you . . . you . . . you . . . you . . . you: It is repeated six times for emphasis - God wants to bless you. We often feel as if God really wanted to bless someone else. He wants to bless us.

i. "So long as you are resting upon Christ-Jesus, the great High Priest, speaks from the eternal glory, and he says, 'The Lord bless thee.' 'Oh! but I do not deserve it.' Just so; but 'the Lord Bless thee.' 'I am so unworthy, I am so backsliding.' Yes, but the Lord Jesus Christ knows all, covers all. We will read it, then: 'The Lord Bless thee - thee, and keep thee: the Lord make his face to shine upon thee, and be gracious unto thee: the Lord lift up his countenance upon thee, and give thee peace.' Oh! have you got that wrought into your very hearts?" (Spurgeon)

ii. As God bestows His blessing on us, we must receive it by faith. We must be like Jacob - who would not let go of God until God blessed him.

3. (27) The fruit of the blessing.

So they shall put My name on the children of Israel, and I will bless them.

a. So they shall put My name on the children of Israel: To be blessed by God is to have His name on you - to be identified with who He is and all His nature. What a gift, to have God's name on you!

i. Aaron was commanded to pronounce this blessing over the people of Israel - not over the other nations. Though God blesses all mankind, there is a definite and strong sense in which He has blessing only for His people. We have to join ourselves to Him to gain that blessing.

b. And I will bless them: God promises to bless in response to this blessing! How appropriate for pastors to pronounce these words over their people! How much more appropriate for every believer to remember that we have a High Priest in heaven who ever lives to intercede for us and to bless us!

i. "When God saith, 'I will,' all the devils in hell cannot turn aside the blessing, and all the ages of eternity cannot change the King's word." (Spurgeon)

ii. "The Lord has blessed his people, and he would have them know it. He has blessed them with all spiritual blessings in heavenly places in Christ Jesus, and it is his wish that they should experience the fullness of this blessedness. Are any of the Lord's people without a sense of this blessing? It is not the will of God that you should continue in this low condition." (Spurgeon)

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Numbers (Book Introduction)

NUMBERS. This book is so called because it contains an account of the enumeration and arrangement of the Israelites. The early part of it, from the first through the tenth chapters, appears to be a supplement to Leviticus, being occupied with relating the appointment of the Levites to the sacred offices. The journal of the march through the wilderness is then given as far as Num 21:20; after which the early incidents of the invasion are narrated. One direct quotation only from this book (Num 16:5) is made in the New Testament (2Ti 2:19); but indirect references to it by the later sacred writers are very numerous.

JFB: Numbers (Outline)

• MOSES NUMBERING THE MEN OF WAR. (Num. 1:1-54)
• THE ORDER OF THE TRIBES IN THEIR TENTS. (Num. 2:1-34)
• THE LEVITES' SERVICE. (Num. 3:1-51)
• OF THE LEVITES' SERVICE. (Num. 4:1-49)
• THE UNCLEAN TO BE REMOVED OUT OF THE CAMP. (Num 5:1-4)
• RESTITUTION ENJOINED. (Num 5:5-10)
• THE TRIAL OF JEALOUSY. (Num. 5:11-31)
• THE LAW OF THE NAZARITE IN HIS SEPARATION. (Num. 6:1-22)
• THE FORM OF BLESSING THE PEOPLE. (Num 6:23-27)
• THE PRINCES' OFFERINGS. (Num. 7:1-89)
• HOW THE LAMPS ARE TO BE LIGHTED. (Num 8:1-4)
• THE CONSECRATION OF THE LEVITES. (Num. 8:5-22)
• THE PASSOVER ENJOINED. (Num 9:1-5)
• A SECOND PASSOVER ALLOWED. (Num 9:6-14)
• A CLOUD GUIDES THE ISRAELITES. (Num 9:15-23)
• THE USE OF THE SILVER TRUMPETS. (Num. 10:1-36)
• MANNA LOATHED. (Num. 11:1-35)
• MIRIAM'S AND AARON'S SEDITION. (Num 12:1-9)
• MIRIAM'S LEPROSY. (Num 12:10-16)
• THE NAMES OF THE MEN WHO WERE SENT TO SEARCH THE LAND. (Num. 13:1-33)
• THE PEOPLE MURMUR AT THE SPIES' REPORT. (Num. 14:1-45)
• THE LAW OF SUNDRY OFFERINGS. (Num. 15:1-41)
• THE REBELLION OF KORAH. (Num. 16:1-30)
• AARON'S ROD FLOURISHES. (Num 17:1-13)
• THE CHARGE OF THE PRIESTS AND LEVITES. (Num 18:1-7)
• THE PRIESTS' PORTION. (Num 18:8-20)
• THE LEVITES' PORTION. (Num 18:21-32)
• THE WATER OF SEPARATION. (Num. 19:1-22)
• THE DEATH OF MIRIAM. (Num. 20:1-29)
• ISRAEL ATTACKED BY THE CANAANITES. (Num. 21:1-35)
• BALAK'S FIRST MESSAGE FOR BALAAM REFUSED. (Num. 22:1-20)
• THE JOURNEY. (Num. 22:21-41)
• BALAK'S SACRIFICES. (Num. 23:1-30)
• BALAAM FORETELLS ISRAEL'S HAPPINESS. (Num. 24:1-25)
• THE ISRAELITES' WHOREDOM AND IDOLATRY WITH MOAB. (Num. 25:1-18)
• ISRAEL NUMBERED. (Num. 26:1-51)
• THE DAUGHTERS OF ZELOPHEHAD ASK FOR AN INHERITANCE. (Num 27:1-11)
• MOSES BEING TOLD OF HIS APPROACHING DEATH, ASKS FOR A SUCCESSOR. (Num 27:12-17)
• JOSHUA APPOINTED TO SUCCEED HIM. (Num 27:18-23)
• OFFERINGS TO BE OBSERVED. (Num. 28:1-31)
• THE OFFERING AT THE FEAST OF TRUMPETS. (Num. 29:1-40)
• VOWS ARE NOT TO BE BROKEN. (Num. 30:1-16)
• THE MIDIANITES SPOILED AND BALAAM SLAIN. (Num. 31:1-54)
• THE REUBENITES AND GADITES ASK FOR AN INHERITANCE. (Num. 32:1-42)
• TWO AND FORTY JOURNEYS OF THE ISRAELITES--FROM EGYPT TO SINAI. (Num 33:1-15)
• THE BORDERS OF THE LAND OF CANAAN. (Num. 34:1-29)
• EIGHT AND FORTY CITIES GIVEN TO THE LEVITES. (Num 35:1-5)
• CITIES OF REFUGE. (Num 35:6-8)
• THE BLOOD AVENGER. (Num. 35:9-34)
• THE INCONVENIENCE OF THE INHERITANCE. (Num 36:1-13)

TSK: Numbers (Book Introduction)

The book of Numbers is a book containing a series of the most astonishing providences and events. Every where and in every circumstance God appears; and yet there is no circumstance or occasion which does not justify those signal displays of his grace and mercy; and in every relation we perceive the consistency of the divine intentions, and the propriety of those laws which he established.

TSK: Numbers 6 (Chapter Introduction)

Overview

Num 6:1, The law of the Nazarite in the days of his separation; Num 6:13, and after their completion; Num 6:22, The form of blessing the people.

Poole: Numbers (Book Introduction)

FOURTH BOOK OF MOSES, CALLED NUMBERS

THE ARGUMENT

This Book giveth us a history of almost forty years travel of the children of Israel through the wilderness, where we have an account of their journeys, and what happened to them therein, with their government, and how they were managed thereby; called Numbers by reason of the several numberings of the people, as at the offerings of the princes, and at their several journeys, &c. But especially two: one, Chapter 1, out of which the priests and Levites were excepted, but numbered by themselves, viz. in the second year after they were come out of Egypt, in the first month whereof the passover was instituted; with the order about the tabernacle, both of the Levites and people, and their several marches, encampings, and manner of pitching their tents, the priests’ maintenance and establishment, by the miraculous budding of Aaron’ s rod, with the several impediments in their marches, both among themselves by several murmurings, seditions, and conspiracies; and from their enemies, viz. the Edomites, Canaanites, over whom having obtained a victory, and afterwards murmuring, they were stung with fiery serpents, and cured by the brazen one; Amorites, whose kings, Sihon and Og, they overcame and slew; and Moabites, where by the allurements of Balaam, who was hired by Balak to curse Israel, they joined themselves to Baal-peor , and are plagued for it; that openly opposed them. The other chief numbering is in Chapter 26, where they are found almost as many as at the first, though among them were none of the first numbering, (according to what God had threatened, Chapter 14,) save Moses, Joshua, and Caleb, by reason of their desire to return back into Egypt upon the discouraging report often of those twelve that Moses sent to spy out the land; whereupon they were forced to wander above thirty-eight years in the wilderness; where he gave them several laws, civil, ecclesiastical, and military; as also particular directions about women’ s inheriting, occasioned by the case of Zelophehad’ s daughters, and concerning vows; and then brings them back to the borders of Canaan, where, after divers victories obtained against their enemies, they were directed how the land of Canaan was to be divided among the tribes, and what portion the Levites were to have among them, together with six cities of refuge set apart for the manslayer. At length Aaron being dead, and Eleazar placed in his stead, and Moses also having received the sentence of death, doth, by God’ s appointment, deliver up the people unto the charge and conduct of Joshua.

Poole: Numbers 6 (Chapter Introduction)

CHAPTER 6

The law of the Nazarites; from what they should abstain; how, becoming unclean, they were to be purified, Num 6:1-12 . The vow of separation being fulfilled, the ceremonies to be observed, Num 6:13-21 . The form of blessing to be used by the priest in the congregation, Num 6:22-27 .

MHCC: Numbers (Book Introduction)

This book is called NUMBERS from the several numberings of the people contained in it. It extends from the giving of the law at Sinai, till their arrival in the plains of Jordan. An account is given of their murmuring and unbelief, for which they were sentenced to wander in the wilderness nearly forty years; also some laws, both, moral and ceremonial. Their trials greatly tended to distinguish the wicked and hypocrites from the faithful and true servants of God, who served him with a pure heart.

MHCC: Numbers 6 (Chapter Introduction)

(v. 1-21) The law concerning the Nazarites.

(Num 6:22-27) The form of blessing the people.

Matthew Henry: Numbers (Book Introduction)

An Exposition, with Practical Observations, of The Fourth Book of Moses, Called Numbers

The titles of the five books of Moses, which we use in our Bibles, are all borrowed from the Greek translation of the Seventy, the most ancient version of the Old Testament that we know of. But the title of this book only we turn into English; in all the rest we retain the Greek word itself, for which difference I know no reason but that the Latin translators have generally done the same. Otherwise this book might as well have been called Arithmoi , the Greek title, as the first Genesis, and the second Exodus; or these might as well have been translated, and called, the first the Generation, or Original, the second the Out-let, or Escape, as this Numbers. - This book was thus entitled because of the numbers of the children of Israel, so often mentioned in this book, and so well worthy to give a title to it, because it was the remarkable accomplishment of God's promise to Abraham that his seed should be as the stars of heaven for multitude. It also relates to two numberings of them, one at mount Sinai (ch. 1), the other in the plains of Moab, thirty-nine years after (ch. 26). And not three men the same in the last account that were in the first. The book is almost equally divided between histories and laws, intermixed.

We have here, I. The histories of the numbering and marshalling of the tribes (ch. 1-4), the dedication of the altar and Levites (ch. 7, 8), their march (ch. 9, 10), their murmuring and unbelief, for which they were sentenced to wander forty years in the wilderness (ch. 11-14), the rebellion of Korah (ch. 16, Num 17:1-13), the history of the last year of the forty (ch. 20-26), the conquest of Midian, and the settlement of the two tribes (ch. 31, 32), with an account of their journeys (ch. 33), II. Divers laws about the Nazarites, etc. (ch. 5, 6); and again about the priests' charge, etc. (ch. 18, 19), feasts (ch. 28, 29), and vows (ch. 30), and relating to their settlement in Canaan (ch. 27, 34, 35, Num 36:1-13). An abstract of much of this book we have in a few words in Psa 95:10, Forty years long was I grieved with this generation; and an application of it to ourselves in Heb 4:1, Let us fear lest we seem to come short. Many considerable nations there were now in being, that dwelt in cities and fortified towns, of which no notice is taken, no account kept, by the sacred history: but very exact records are kept of the affairs of a handful of people, that dwelt in tents, and wandered strangely in a wilderness, because they were the children of the covenant. For the Lord's portion is his people, Jacob is the lot of his inheritance.

Matthew Henry: Numbers 6 (Chapter Introduction)

In this chapter we have, I. The law concerning Nazarites, 1. What it was to which the vow of a Nazarite obliged him (Num 6:1-8). 2. A remedial law in case a Nazarite happened to be polluted by the touch of a dead body (Num 6:9-12). 3. The solemnity of his discharge when his time was up (Num 6:13-21). II. Instructions given to the priests how they should bless the people (Num 6:22, etc.).

Constable: Numbers (Book Introduction)

Introduction

Title

The title the Jews used in their Hebrew Old Testament for this book comes from the fifth word in the book in the Hebrew text, bemidbar: "in the wilderness." This is, of course, appropriate since the Israelites spent most of the time covered in the narrative of Numbers wandering in the wilderness.

The English title "Numbers" is a translation of the Greek title Arithmoi. The Septuagint translators chose this title because of the two censuses of the Israelites that Moses recorded at the beginning (chs. 1-4) and toward the end (ch. 26) of the book. These numberings of the people took place at the beginning and end of the wilderness wanderings and frame the contents of Numbers.

Date and Writer

Moses wrote Numbers (cf. Num. 1:1; 33:2; Matt. 8:4; 19:7; Luke 24:44; John 1:45; et al.). He evidently did so late in his life on the plains of Moab.¹ Moses evidently died close to 1406 B.C. since the Exodus happened about 1446 B.C., and the Israelites were in the wilderness for 40 years.

Scope and purpose

When the book opens the Israelites were in the second month of the second year after they departed from Egypt (1:1). In chapters 7-10 we read things that happened in the nation before that. These things happened when Moses finishing setting up the tabernacle, which occurred on the first day of the first month of the second year (7:1; cf. Exod. 40:17). When Numbers closes the Israelites were in the tenth month of the fortieth year (cf. Deut. 1:3). Thus the time Numbers covers is about 39 years.

Geographically the Israelites travelled from Mt. Sinai to the plains of Moab, which lay to the east of Jericho and the Jordan River. However their journey was not at all direct. They proceeded from Sinai to Kadesh Barnea on Canaan's southern border but failed to go into the Promised Land from there because of unbelief. Their failure to trust God and obey Him resulted in a period of 38 years of wandering in the wilderness. God finally brought them back to Kadesh and led them from there to the plains of Moab that lay on Canaan's eastern border.

Even though the wilderness wanderings consumed the majority of the years Numbers records, Moses passed over the events of this period of Israel's history fairly quickly. God's emphasis in this book is on His preparation of the Israelites to enter the land from Kadesh (chs. 1-14), and their preparation to enter from the plains of Moab (chs. 20-36). This indicates that the purpose of the book was primarily to show how God dealt with the Israelites as they anticipated entrance into the Promised Land. It was not to record all the events, or even most events, that took place in Israel's history. This selection of content to teach spiritual lessons is in harmony with the other books of the Pentateuch. Their concern too was more theological than historical.

"The material in Numbers cannot be understood apart from what precedes it in Exodus and Leviticus. The middle books of the Pentateuch hang closely together, with Genesis forming a prologue, and Deuteronomy the epilogue to the collection."²

The content stresses events leading to the destruction of the older generation of Israelites in the wilderness and the preparation of the new generation for entrance into the land. The census at the beginning of the book (chs. 1-4) and the one at the end (ch. 26) provide, ". . . the overarching literary and theological structure of the book of Numbers."³

"We may also venture the purpose of the book in this manner: To compel obedience to Yahweh by members of the new community by reminding them of the wrath of God on their parents because of their breach of covenant; to encourage them to trust in the ongoing promises of their Lord as they follow him into their heritage in Canaan; and to provoke them to worship of God and to the enjoyment of their salvation."⁴

"The Book of Numbers seems to be an instruction manual to post-Sinai Israel. The manual' deals with three areas: (a) how the nation was to order itself in its journeyings, (b) how the priests and Levites were to function in the condition of mobility which lay ahead, and (c) how they were to prepare themselves for the conquest of Canaan and their settled lives there. The narrative sections, of which there are many, demonstrate the successes and failures of the Lord's people as they conformed and did not conform to the requirements in the legislative, cultic, and prescriptive parts of the book."⁵

Theme

I believe the theme of the book is obedience. However others have suggested different though related themes.

"The theme of the Book of Numbers is worship."⁶

"The major theological theme of Numbers is reciprocal in nature: God has brought a people to Himself by covenant grace, but He expects of them a wholehearted devotion. Having accepted the terms of the Sinai Covenant, Israel had placed herself under obligation to obey them, a process that was to begin at once and not in some distant place and time (Exod. 19:8; 24:3)."⁷

Message⁸

To formulate a statement that summarizes the teaching of this book it will be helpful to identify some of the major revelations in Numbers. These constitute the unique values of the book.

The first major value of Numbers is that it reveals the graciousness of God to an extent not previously revealed. We see God's graciousness in His dealings with Israel throughout this book.

In the first section of Numbers (chs. 1-10) God's provision for His people stands out. We see this in the order and purity God specified for the maintenance of the Israelite camp. We see it in the worship God provided for in the camp. We also see it in the movement God prescribed for the camp. God faithfully provided for the needs of His people in these many ways as they prepared to enter the Promised Land.

In the second section of the book (chs. 11-21) God's patience with His people stands out. When the Israelites failed to obey God He did not desert them, but He disciplined them in love. God's patience in dealing with the Israelites did not result from God's weakness, but it was an evidence of His strength. God did not manifest carelessness toward the Israelites by making them wander in the wilderness for 38 years. He manifested carefulness as He used those 38 years to prepare the next generation to obey Him. God disciplined the people for their disobedience, but He always directed them toward the realization of His purpose for them as He disciplined them. The years of wilderness wandering were years of education rather than abandonment. He had similarly prepared Moses for 40 years in the wilderness before the Exodus.

In the third section (chs. 22-36) God's persistence in bringing Israel to the threshold of the land is prominent. God protected Israel from her enemies and provided for her needs. Even though Israel had been unfaithful God persisted in demonstrating faithfulness to the nation He had chosen to bless.

A second major value of this book is the revelation it contains of the gravity of unbelief. This is a revelation of man whereas the first was a revelation of God. Numbers reveals the seriousness of the sin of unbelief that manifests itself in disobedience. The Israelites struggled with unbelief throughout the book, but the most serious instance of it took place at Kadesh Barnea (chs. 13-14).

Numbers reveals the roots of unbelief. These were two causes: a mixed multitude and mixed motives.

The congregation consisted of a combination of believing Israelites and others who had for various reasons joined themselves to the people of God, a mixed multitude. These foreigners joined Israel first at the Exodus (Exod. 12:38), but we find them mixed in with the Israelites throughout Israel's subsequent history (cf. Lev. 24:10-23). This "rabble" was first to complain against God, and their murmuring spread through the camp like a plague periodically (cf. 11:4).

The second cause of unbelief was the mixed motives of the Israelites. They wanted to enjoy God's blessings and obeyed Him to a degree to obtain these. However, they also wanted things that God in His love for them did not want them to have (cf. Gen. 3). The Israelites did not fully commit themselves to God (cf. Rom. 12:1-2). They did not fully allow God to shape them into a nation to fulfill His purpose for them in the world. This too resulted in murmuring. They longed for what they had experienced in Egypt and preferred a comfortable life to the adventurous life to which God had called them. Murmuring is the telltale evidence of selfishness. It arises from a lack of singleminded dedication to God.

The message of Numbers is that everything depends on our attitude toward God. Our attitude toward our opportunities and our circumstances reveals our attitude toward God. If we are not content with what God has brought into our lives, it indicates we may want something different for ourselves than what God wants for us.

When we face a challenge to our faith we must see the difficulty overshadowed by God's presence, power, and promises.

The alternative is to allow the difficulty to block our view of God. The influences of unbelievers and our own doublemindedness will seek to make us behave as the Israelites did. At these times of testing Israel's experiences in Numbers should help us understand what is going on and trust God and obey Him more consistently.

The message of Numbers is a message of comfort on the one hand.

Numbers teaches that the failures of God's people cannot frustrate His plans. In Exodus we saw that the opposition of God's enemies cannot defeat Him. In Numbers we see that the failure of His instruments cannot defeat Him either. God's chosen instruments can postpone God's purposes, but they cannot preclude them.

In Numbers we also see that God always deals with His chosen instruments righteously. He will bless the minority who are faithful to Him even though they live among a majority who are under His discipline for being unfaithful. We see this in God's dealings with Caleb and Joshua. God honors the faithful. He will also faithfully work with those He is disciplining because of unfaithfulness. He will encourage them to experience the greatest blessing they can within the sphere of their discipline. We see this in His dealings with the rebellious generation. Furthermore God will not overlook those who have disobeyed Him because they have established a record of past obedience. He will discipline them too. We see this in God's dealings with Moses. Whereas God honors the faithful He also disciplines the unfaithful.

Numbers further teaches us that God's provisions are always adequate for His people's needs (cf. 2 Cor. 12:9). He sustained the Israelites in the wilderness. Their failures were not a result of God's inadequate provision but their own dissatisfaction with His provision. God Himself is an adequate resource for His people as we go through life (cf. Exod. 14-17).

On the other hand Numbers is also a message of warning. Every believer and every group of believers (e.g., a local church) from time to time face the same challenge to faith that the Israelites faced in the wilderness and at Kadesh. The crisis comes when faith encounters obstacles that only God's supernatural power can overcome. The believer should then proceed against these obstacles in simple confidence in God. Our response will depend on whether we are willing to act on our belief that God's presence, power, and promises can overcome them.

We can fail to realize all that God wants for us if we fail to trust Him.

By way of review Genesis expounds faith. Exodus reveals that faith manifests itself in worship and obedience. Leviticus explains worship more fully. Numbers stresses the importance of obedience.

Numbers shows the importance of obedience by revealing the roots, process, and fruits of disobedience.

Constable: Numbers (Outline)

Outline

I. Experiences of the older generation in the wilderness chs. 1-25

A. Preparations for entering the Promised Land from the south chs. 1-10

1. The first census and the organization of the people chs. 1-4

2. Commands and rituals to observe in preparation for entering the land chs. 5-9

3. The departure from Sinai ch. 10

B. The rebellion and judgment of the unbelieving generation chs. 11-25

1. The cycle of rebellion, atonement, and death chs. 11-20

2. The climax of rebellion, hope, and the end of dying chs. 21-25

II. Prospects of the younger generation in the land chs. 26-36

A. Preparations for entering the Promised Land from the east chs. 26-32

1. The second census ch. 26

2. Provisions and commands to observe in preparation for entering the land chs. 27-30

3. Reprisal against Midian and the settlement of the Transjordanian tribes chs. 31-32

B. Warning and encouragement of the younger generation chs. 33-36

1. Review of the journey from Egypt 33:1-49

2. Anticipation of the Promised Land 33:50-36:13

Constable: Numbers

Numbers

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Copyright 2003 by Thomas L. Constable

Haydock: Numbers (Book Introduction)

INTRODUCTION.

This fourth Book of Moses is called Numbers , because it begins with the numbering of the people. The Hebrews, from its first words, call it Vaydedabber . It contains the transactions of the Israelites, from the second month of the second year after their going out of Egypt, until the beginning of the eleventh month of the 40th year; that is, a history almost of thirty-nine years. (Challoner) --- In the nine first chapters various orders of people are described, and several laws are given or repeated. From the 10th to the 33d, the marches and history of God's people are related; (Haydock) from the 20th of the second month, in the second year after their departure out of Egypt, till the eleventh month of the 40th year, and the last of Moses: so that this Book contains the transactions of almost thirty-nine years; (Tirinus) whereas, the Book of Leviticus specified only some of the laws and occurrences of one month. Here we behold what opposition Moses experienced from Aaron and his sister, from Core, and from all the people; and yet God protected him, in the midst of all dangers, and confounded, not only their attempts, but those also of Balaam, and of all his external foes. (Haydock) --- Moses conquers the Madianites, and divides the conquered country between the tribes of Ruben, Gad, and half of the tribe of Manasses. In the three last chapters, he describes the land of Chanaan, orders all the inhabitants to be exterminated, assigns cities for the Levites, and for refuge; and forbids such marriages, as might cause any confusion in the distribution of the lands belonging to each tribe. Moses composed this part of the Pentateuch, as well as that of Deuteronomy, a little while before his death, out of the memoirs which he had carefully preserved. (Calmet) --- According to Usher, the people were numbered this second time, in the year of the world 2514, chap. i.; after which they leave the desert of Sinai, (chap. x. 11.) go to Cades-barne, and return thither again 2552. Soon after this, Mary and Aaron die; Moses lifts up the brazen serpent; and the Hebrews take possession of part of the promised land (2553) on the eastern banks of the Jordan. That on the western side, flowing with milk and honey, was conquered by Josue in the following years. (Haydock)

Gill: Numbers (Book Introduction)

INTRODUCTION TO NUMBERS

This book has its name from the account it gives of the "numbers" of the children of Israel, twice taken particularly; which name it has with this Greeks and Latins, and so with the Syriac and Arabic versions; but with the Jews it is called sometimes "Vajedabber", from the first word of it, "and the Lord spake"; and sometimes "Bemidbar", from the fifth word of the first verse, "in the wilderness", and sometimes "Sepher Pikkudim"; or, as with Origen ^a, "Ammesph‚kodim", the book of musters or surveys. That it was written by Moses is not to be doubted; and is indeed suggested by our Lord himself, Joh 5:46 compared with Num 3:14, and the references to it, in the New Testament, fully ascertain to us Christians the authenticity of it, as that of our Lord hinted at, and those of the apostle in 1Co 10:4. It contains an history of the affairs of the Israelites, and of their travel in the wilderness for the space of thirty eight years; though the principal facts it relates were done in the second year of their coming out of Egypt, and in the last of their being in the wilderness; and it is not merely historical, but gives a particular account of several laws, ceremonial and judicial, to be observed by the people of Israel, as well as has many things in it very instructive, both of a moral and evangelical nature.

Gill: Numbers 6 (Chapter Introduction)

INTRODUCTION TO NUMBERS 6

In this chapter is given the law concerning Nazarites, Num 6:1; which directs what they were to abstain from, from drinking wine, or any strong liquors, from shaving their heads, and defiling themselves with the dead, Num 6:3; and in case of a defilement, directions are given what offerings a Nazarite should bring to be offered for him, Num 6:9; and when the time of his Nazariteship was up, an account is given of what rites and ceremonies should then be performed, Num 6:13; and the chapter is concluded with the form of blessing the children of Israel, to be used by Aaron and his sons, Num 6:22.