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.61This 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
