The Pulpit Commentaries
Numbers 6:22-27
EXPOSITION
THE PRIESTLY BENEDICTION (Numbers 6:22-4).
The Lord spake unto Moses. It is a matter of mere conjecture at what point of time this command was given. As it concerned the priests and their daily ministration, it would be natural to suppose that it was given at the time when the tabernacle service was set up, i.e; at the precise point fixed by the first verse of the following chapter. That the command was given to Moses, and to Moses alone, and that after the consecration of Aaron to the high priesthood, serves to bring out into clear relief the relative position of the two. Aaron and his sons alone, as the "official" representatives of the Lord, could bless in his name and put his name upon the people; but the formula of blessing was delivered to Aaron himself through Moses, as the "personal" representative of the Lord, the mediator of the old covenant. Ὁ νόμος … διαταγεὶς … ἐν χειρὶ μεσίτου (Galatians 3:19). Our Lord is both the Moses (Acts 3:22) and the Aaron (Hebrews 6:20)—ὁ μεσίτης and ὁ ἀρχιερεὺς—of this dispensation.
On this wise ye shall bless. In Le Numbers 9:22 it is recorded that Aaron blessed the people, first by himself from the brazen altar of sacrifice, and afterwards in conjunction with Moses, when they came out of the tabernacle; and that he might so bless the people is mentioned as one object of his consecration (Deuteronomy 21:5; and cf. 1 Chronicles 23:13). Blessing in or with the name of the Supreme Being was an important part of all primitive religion, as appears from the case of Melchizedec and Abraham, of Isaac and his sons, of Jacob and Pharaoh. And this act of blessing was far from being a mere expression of good will, or from being a simple prayer; for" without all contradiction the less is blessed of the greater" (Hebrews 7:7), i.e; the blessing must be given by one who stands nearer to God to one who stands less near. The name of God could not be used in blessing save by one who had some right to such use of it, whether as prophet, as priest, or as patriarch. For that name in which the blessing was given was not inoperative, but was mighty with untold spiritual efficacy where rightly used as the name of blessing. To Aaron and to his sons was now confided this use of the Divine name, that all Israel might know and might hear in their appointed words the voice of God himself. Saying unto them. The benediction here appointed consists of three clauses, each complete in itself, and each consisting of two members, the second of which seems to present the application and result in experience of the grace besought in the first. Both, therefore, in its form and its contents this benediction is one of the most profound and most fruitful of the Divine oracles; and this indeed we might have expected, because God is never so entirely and absolutely himself as in blessing.
The Lord,… the Lord,… the Lord. Are we to see in this threefold use of the Divine name a shadowing forth of the Holy Trinity? It is obvious that it cannot be proved, and that it would not even have suggested any such idea to the priest who gave, or to the people who received, the benediction. To them the threefold form merely added beauty and fullness to the blessing (cf. Ecclesiastes 4:12). But that is not the question. The real question is whether the Old Testament was written for our sakes (1Co 9:10; 1 Corinthians 10:11; 2 Timothy 3:15, 2 Timothy 3:16), and whether the God of the Jews was indeed the Father of our Lord Jesus Christ (John 5:17; John 8:54). If so, it is not possible for us to avoid seeing in this benediction a declaration of the threefold Being of God, and it is not possible to avoid believing that he meant us to see such a declaration, veiled indeed from the eyes of the Jew, but clear enough to the Christian. For a somewhat similar case compare Isaiah 6:3; Revelation 4:8.
The Lord make his face shine upon thee. The "face" of God is his personality as turned towards man, or else turned away from him. His face hidden or turned away is despair and death (Deuteronomy 31:17, Deuteronomy 31:18; Job 13:24); his face turned against man is destruction and death (Le Numbers 17:10; Psalms 34:16); his face turned upon man in love and mercy is life and salvation (Psalms 27:1; Psalms 44:3). It is to the soul of man what the blessed sun of heaven is to his body. And be gracious unto thee. ‘Ἐλεήσαι σε, Septuagint. Be kind and beneficent to thee: the effect in and on the soul of the clear shining upon it of the face of God.
The Lord lift up his countenance upon thee. Ἐπάραι … τὸ πρόσωπον αὐτοῦ ἐπὶ σέ, Septuagint. This clause seems to repeat the last in a somewhat stronger form, as implying more personal and individual attention from the Lord. His face shines upon all that love him, as the sun shines wherever no clouds intervene; but his face is lifted up to that soul for which he has a more special regard. נָשָׂא פָגִים אֶל seems to mean the same thing as נָשָׂא עֵינַיִם or שִׂיס (Genesis 43:29, ἀναβλέψας … τοῖς ὐφθαλμοῖς αὐτοῦ; Genesis 44:21). To lift up the eyes or the face upon any one is to look upon that one with peculiar and tender interest. And give thee peace (shalom). This peace, being the perfect fruit in experience of the grace which comes from God, forms the climax and conclusion of the benediction.
They shall put my name upon the children of Israel. The "name of God is uniformly treated in Scripture as something very different from a mere arrangement of letters or an arbitrary vocal sound. All nations have bad names for the Supreme Being, but there was nothing sacred about them, except from association. The name of God was not of man, nor from man, but of his own direct revelation (Exodus 6:3), and was therefore of an unspeakable sanctity (Exodus 20:7; Exodus 33:19). Like the "word" of God, it cannot be dissociated from God himself. It is in some sense an extension outwards, into the sphere of the created and sensible, of the ineffable virtues of the Godhead itself. It stands in a real, though un-assignable, relation to infinite goodness and power, and therefore it comes fraught with untold blessing (or perchance cursing) to those on whom it lights. Hence, to put the name of God—the covenant name—upon the people had a real meaning. No one could do it except by his express direction; and when it was so done there was an invisible reality answering to the audible form; with the name pronounced in blessing came the blessing itself, came the special providence and presence of God, to abide upon such at least as were worthy of it. It is a fact, the significance of which cannot be denied, that the name which was commanded to be put upon the people was lost, and irrecoverably lost, by the later Jews. Out of an exaggerated dread of possible profanation, they first disobeyed the command by substituting Adonai for that name outside the sanctuary; and finally, after the death of Simeon the Just, the priests ceased to pronounce that name at all, and therefore lost the tradition by which the pronunciation was fixed. Our method of spelling and pronouncing the name as Jehovah is merely conventional, and almost certainly incorrect. It would seem to be the more devout opinion that the name itself, as revealed by God and uttered by many generations of priests, was forfeited (like Paradise), was withdrawn, and ought not to be inquired after. And I will bless them. Here is the precise truth of all effectual benediction: they shall put my name;… I will bless. The outward form was ministered by the priests, the inward reality was of God and from God alone. It is observable that the form of blessing is expressed in the singular; either
(1) because all Israel was regarded as one, even as the first-born son of God (Exodus 4:22, Exodus 4:23; Hosea 11:1), or
(2) because all real blessing must in truth be individual—a nation can only be blessed in its several members.
HOMILETICS
THE BLESSING OF GOD ALMIGHTY
In this benediction we have spiritually the love of God, and the grace of our Lord Jesus Christ, and the communion of the Holy Ghost, as imparted unto us in the kingdom of heaven, into which we are called, that we may inherit a blessing (2 Corinthians 13:14; 1 Peter 3:9). Consider, therefore—
I. THAT ALL BLESSING IN THE NAME WAS GIVEN BY AARON AND HIS SONS ONLY, because they were the chosen representatives of God. Even so, all blessing in the Triune Name is given by Christ alone, the High Priest of our profession, and the only channel of blessing. All ministerial blessing is only the continuation made audible in times and places of that blessing which our Lord was pronouncing when he left the world (Luke 24:50, Luke 24:51), which blessing, as it was never finished upon earth, so it was taken up with him, and became eternal in the heavens, and is still the benediction wherewith his servants are blessed.
II. THAT TO BLESS THE PEOPLE, AS IT WAS THE PECULIAR PRIVILEGE, SO IT WAS THE BOUNDEN DUTY, OF THE PRIESTS, and that in which their office towards the people was, as it were, summed up (Deuteronomy 21:5). Even so Jesus Christ was "sent to bless us" (Acts 3:26), and "Benedictus benedicat" is the simplest and surest of all Christian prayers; and it is the object and the office of such as are called in any wise to minister the priestly authority of Christ to bring home his benediction to the souls of men.
III. THAT THE FIRST CLAUSE OF THE BLESSING INTIMATES THE LOVE OF GOD THE FATHER, THROUGH WHICH WE ARE PRESERVED. For it is of his blessing that the whole world, and the race of men, and we ourselves have been kept from the destroyer, and held in life and plenty (Genesis 1:28; Genesis 9:1; Acts 14:17; Acts 17:28). And it is of his blessing that we have escaped the destruction which threatened our souls (Genesis 2:17); and that because he had a favour unto us (Deuteronomy 7:8; Deuteronomy 10:15), and because he had predestinated us in love (Ephesians 1:4, Ephesians 1:5, ἐν ἀγάπη προορίσας ἡμᾶς), and because he is not willing that any should perish (2 Peter 3:9).
IV. THAT THE SECOND CLAUSE INTIMATES THE LOVE OF GOD THE SON WHEREBY WE HAVE OBTAINED, AND DO OBTAIN, GRACE. For in the Incarnation of the Son the face of God is made to shine upon us, and that clearly and brightly, as the natural sun being risen shines upon the earth which lay in darkness or in twilight (Malachi 4:2; Luke 1:78; John 1:14, John 1:17; John 14:9; 2 Corinthians 3:18; 2Co 4:4, 2 Corinthians 4:6; Hebrews 1:3). Thus Moses not being permitted to see the face of God, but only his back parts (Exodus 33:23), signified, that before the Incarnation the revelation of God in grace and truth could not be made.
V. THAT THE THIRD CLAUSE INTIMATES THE LOVE OF GOD THE HOLY GHOST, WHEREBY WE OBTAIN PEACE THROUGH THE FELLOWSHIP OF THE SPIRIT. For the loving regard of God—his tender gaze upon the soul which he loves—is the coming forth of the Holy Spirit to abide upon and within that soul, bringing with him the life of the Incarnate Son (John 16:14, John 16:15; 1 John 5:11), and the love of the Eternal Father (Romans 5:5), and uniting us to both (1 John 1:3). And this life (Galatians 2:20) and this love (Jud Numbers 1:21) are peace (Galatians 5:22; Romans 8:6; 1 John 4:18); and peace is the ripened fruit and accomplished purpose of the gospel (Luke 2:14; John 20:19; Ephesians 2:15).
VI. THAT THE PEOPLE OF ISRAEL WERE TO BEAR THE COVENANT NAME OF GOD, whereby he was revealed to them alone. Even so is the holy and awful and Triune Name of our God called down upon us (Matthew 28:19, εἰς τὸ ὄνομα; James 2:7, τὸ καλὸν ὄνομα τὸ ἐπικληθὲν ἐφ ὑμᾶς), and we bear it as a most potent talisman to shield us from all harm, as a most precious jewel to be our secret joy and pride (Revelation 2:7); cf. Psalms 91:14; Psalms 9:10, etc.). Note, that the name of the Holy Trinity is often apparently interchanged with the name of Jesus (Acts 2:38; Acts 19:5), because in "Jesus" is the whole fullness of the Godhead (Colossians 2:9), and "Jesus" is the name under which the Divine Being is personally made known unto us, as under that now forgotten name to the Jews (Acts 3:16; Acts 4:10). And note again, that amongst Israel, as amongst ourselves now, the sacred Name is put upon the people of God, yet so as it may pass away from them like the thin air, and leave no trace of sanctity behind: whereas in "him that overcometh" the Name shall be written, and that indelibly, because by Christ himself (Revelation 3:12).
VII. THAT THE JEWS LOST THE HOLY NAME BECAUSE THEY USED IT NOT ARIGHT, FEARING TO MAKE IT KNOWN. Of that Name which wrought so many miracles (Isaiah 30:27) nothing remains but four letters without any certain meaning, or any possible use. But the Name in which we trust can never be lost, because it is preached unto every creature under heaven (Acts 17:3; Philippians 2:10), and its sweetness is everywhere diffused (So Psalms 1:3). And so it is with all which that name means to us—we keep for ourselves exactly in proportion as we do not keep it to ourselves.
HOMILIES BY W. BINNIE
THE BENEDICTION
So far as I have observed, the blessing of the people has less consideration bestowed upon it than any other of the stated ordinances of Divine service. It is seldom made the subject of discourse from the pulpit; divines seldom treat of it in their books; there is reason to fear that it seldom gets its due place in the minds and hearts of the people. The Benediction occurs in Scripture in several forms. Of these, two are in most frequent use in our Churches: the "Apostolic benediction" in 2 Corinthians 13:14, and the "Aaronic benediction" in the text. Properly these are not two benedictions, but only two forms of one and the same. The benefits expressed are, in substance, the same. The principal difference is that the thrice-holy Name, and the benefits of God's salvation, are declared more plainly and articulately in the later than they could well be in the earlier form. There is nothing expressed in the apostolic benediction which was not implied in the Aaronic. "What mean ye by this service?" When our children ask this question, what are we to reply?
I. IT IS A PROCLAMATION OF THE NAME OF GOD. In blessing the people Aaron was to "put the name of the Lord upon the children of Israel" (verse 27), thus constituting them his witnesses. Compare Micah 4:5. This design is plain in the case of the apostolic form. Every time that form is used in the Church, it is as much as to say, Let all men know that the Name called upon in this place is the name of the Father Almighty, and of Jesus Christ his only-begotten Son, and of the Holy Ghost. The older form fulfilled the same purpose for the older time. There lurked in it a suggestion of the Trinity, to be brought to light in due time; and for the time then present, it loudly proclaimed at once the Unity and the personality of God—a proclamation sorely needing to be repeated in our time also. There is a philosophy walking abroad, which invites us to substitute for the living God, whose name is Love, an impersonal "tendency that makes for righteousness." It is the old Pagan substitution of nature for God. In opposition to it and to all similar error, the Aaronic benediction is a standing witness, that the God in whom all things live and move and subsist, is the LORD, a personal God, who can think upon us, and be gracious to us.
II. A DECLARATION OF THE BENEFITS GOD HAS LAID UP FOR THEM THAT SEEK HIM. If you would understand its true intention, you must bear in mind that the benediction is not spoken to men indiscriminately. It is for the Israel of God; for those on whom Christ's name is called, and who walk in his name. It is a solemn and authoritative declaration of the relation which subsists between him and them; and of the benefits flowing therefrom.
1. "The Lord bless thee, and keep thee," q.d. The Lord is the keeper of Israel. He will care for thee. He will keep thy land and thine house; he will preserve thy going out and coming in, and will guard thy life; he will keep thy soul. He will deliver thy soul from death, thy feet from falling, thine eyes from tears. Compare Psalms 121:1, where the Church, opening its heart and drinking in the benediction, turns it into a song, "Jehovah Shomer."
2. "The Lord make his face shine upon thee and be gracious unto thee;" q.d. There is grace in God's heart for thee. He has given proof of this times without number. To many a man stained with sin and utterly cast down, be has said, Live; has taken him by the hand, and brought him near, and made him glad with his loving countenance. The best commentary on this, also, is to be found in the Psalms. A glance at the references in the margin will show that the benediction—and especially this particular member of it—was welcomed in many hearts in Israel, and was responded to with peculiar ardour. From it the Church borrows the refrain of the eightieth psalm (verses 3, 7, 19). Peculiar interest attaches to the form which the Church's response takes in Psalms 67:1 : "God … bless us, and cause his face to shine upon us; that thy way may be known on earth, thy saving health among all nations: "q.d. Not for our own sakes alone do we beseech thee to make us glad with thy face, but that we, being sanctified and gladdened, may bear thy name to the nations who know thee not.
3. "The Lord lift up his countenance upon thee, and give thee peace." Take this member and the foregoing, and what do they amount to but this, "Grace be to you, and peace from God the Father, and from our Lord Jesus Christ" (Rom 1:7; 1 Corinthians 1:3, etc. etc.). There is a look of God which fills with dismay, and makes men call to the mountains to hide them from his presence. But there is a look of God which fills the soul with peace. The Lord can, with a glance of his eye, say to the soul, "I am thy salvation:" he can so lift up his countenance upon us as to give us rest.
III. A CALLING DOWN OF GOD'S BLESSING ON THOSE WHO SEEK HIM. A Benediction is a Beatitude. It is also a Prayer. But it is more than either or both of these. To speak of the latter only, every benediction is a prayer, but every prayer is not a benediction. Into a benediction there enters an element of authority not found in every prayer. Joseph's sons may very well have prayed for Jacob; but we cannot fancy the lads putting their hands on the head of the venerable patriarch and blessing him. "Without all contradiction, the less is blessed of the better" (Hebrews 7:7). The case of Jacob may remind us, that it was not the priests only who blessed the congregation. Moses did it; David and Solomon did it; any aged saint may bless his younger brethren. So, also, the minister of the gospel, when the Lord calls him to preside in public worship, may bless the people in the name of the Lord, in the assured hope that the Lord will indeed bless them, and keep them, and give them his grace and peace.—B.
HOMILIES BY E.S. PROUT
THE PRIESTLY BLESSING
I. CERTAIN NOTEWORTHY POINTS IN REGARD TO THIS BLESSING.
1. One of the special duties of the priests was to be the medium of blessing (Deuteronomy 21:5). The priests had much to do with slaughter and sacrifice; here we have a pleasant view of one of their higher functions. Yet to enter heartily into this duty required an elevation of character which the mechanical duties of the altar did not call for. Every servant of God who is faithful in that which is least may find opportunities for higher spiritual services (Matthew 13:12; Matthew 25:29).
2. The triple repetition of the name Jehovah was supposed by the Jews themselves to contain some mystery. At any rate it suggested that as there was in God an infinity of holiness that no one term could express (Isaiah 6:3), so God has for his people a fullness of blessing beyond what any single utterance of his favour would have suggested (cf. Exodus 33:19; Exodus 34:6, Exodus 34:7; Isaiah 63:7; Ephesians 2:4). To us the mystery is further revealed by the doctrine of the Trinity. For it is to be noted that in the New Testament that doctrine is always presented in some practical aspect, often in connection with privileges conferred by the triune "God of our salvation" (e.g. John 14:16, John 14:17; 2 Corinthians 13:14; Ephesians 2:18, etc.).
3. The Divine blessing, though uttered on the nation, was designed for each individual. The "thee" brings the blessing home to each house and heart. God, who has blessings full enough for the whole world, has an appropriate benediction for the neediest of his children (Psalms 40:17). The sunlight is for the sake of the tiniest insect and seed- ling as well as for the whole human race; and God's blessing is for the sick child in the cottage as much as for "the holy Church throughout all the world" (Psalms 25:10 : Romans 8:28).
4. This priestly benediction supplied or suggested the sub- stance of many prayers and benedictions in later days. Echoes of it are heard repeatedly in the Book of Psalms (e.g; Psalms 4:6; Psalms 29:11; Psalms 31:16; Psalms 67:1; Psalms 80:3; Psalms 121:1; Psalms 134:1). As God's mercies are from everlasting to everlasting, and are "new every morning," so God's words of benediction are like germs of beauty and fruitfulness, reproducing themselves from generation to generation in new and precious forms. "The form of sound words" may be a valuable heritage in the Church of God.
II. THE PARTICULARS OF THE BLESSING. Each clause of the triple blessing contains a promise from God. Combining these, we find that the blessing includes these three favours: protection (verse 24), pardon (verse 25), peace (verse 26).
1. Protection. "The blessing of God," says Calvin, "is the goodness of God in action, by which a supply of all good pours down to us from his favour, as from its only fountain." We can confidently commend ourselves, and all who are the "blessed of the Lord," to his keeping, both in regard to spiritual preservation (1 Thessalonians 5:23, 1 Thessalonians 5:24) and temporal deliverances (Psalms 91:11; Isaiah 27:3). Because our High Priest has offered the prayer (John 17:11), we may utter the doxology (2 Timothy 4:18; Jude 1:24, Jude 1:25).
2. Pardon (verse 25). The face of the Lord represents the aspect which God bears towards man, whether of sunshine and favour (Psalms 21:6; Psalms 34:15; Psalms 119:135; Daniel 9:17) or cloud and wrath (Exodus 14:24; Psalms 34:16; Le Psalms 17:10; Psalms 20:3). The shining of God's countenance is an assurance that God will be gracious; its shining upon "thee" a pledge that we have received the grace and pardon we need (Psalms 31:16; Psalms 80:3). The little child feels the difference between the shining and the averted face of the mother, and the Christian cries, Psalms 143:3, Psalms 143:7. If God grants us to hear "the joyful sound" of forgiveness, we "walk all day long in the light of his countenance."
3. Peace (verse 26). The lifting up of God's countenance may suggest his active intervention to secure to us the blessing of peace. Illustrate, sun rising on the world, "with healing in its wings." Such looks from God will compensate for earthly privations (Psalms 4:6, Psalms 4:7), and the expectation of them may sustain us in the night of trouble (Psalms 42:5). The Christian's peace is "the peace of God," "my peace," communicated by Divine power to the soul (John 14:27; John 15:11; Philippians 4:6, Philippians 4:7). These prayers of blessing remind us that all the relations of life may be thus sanctified, and our warmest wishes breathed forth in the form of prayers: e.g; pastor for flock (Ephesians 6:23, Ephesians 6:24; 2 Thessalonians 3:16); Christian for fellow-worshipper (Psalms 118:26; Psalms 134:3); master for servants (Rth 2:4; 2 Samuel 6:18 2 Samuel 6:20); friend for correspondent (2 Timothy 4:22). But our words of blessing avail not unless God adds his "Amen," as he promises in verse 27. Our benediction, whether of men or God, is only in words; God's blessing is in deeds. His blessing when pledged cannot be reversed (Genesis 22:15-1; Numbers 23:19, Numbers 23:20). Spiritual blessings are part of the new covenant, which by faith we may enjoy for ourselves and invoke on others (Ephesians 1:1, Ephesians 1:15).—P.
HOMILIES BY D. YOUNG
THE BENEDICTION THROUGH THE PRIESTS
A beautiful and touching benediction, and more beautiful for the place in which we come upon it. It is found in the midst of stern commandments and restrictions, minute specifications of duty, dreadful punishments for disobedience and rebellion. How clearly it thus shows that all Jehovah was requiring and doing was for the people's good. Note—
I. THE VERBAL CHANNEL OF THIS BENEDICTION. Spoken through Aaron and his sons. It became an office of the priest as much as were any of the sacrifices. He was not only the way from men to God, but very tenderly from God to men. It was not a blessing to each tribe to be pronounced by its head, nor for each household to be spoken by the father, though doubtless in many families it was repeated, explained, and impressed. Aaron was the great official mediator between God and the people. Doubtless this benediction was to form a part in all solemn approaches of the priest to the people. It would come to them when in the discharge of sacred duties, at times of holy festival and Divine forgiveness. Others might utter idle, powerless good wishes, sinking with oft petition into mere politeness. The priest's words official, solemn, spoken from the tabernacle. Thus they expressed the permanent good will of God, in spite of all negligence and forgetfulness towards him. We have a better Aaron, seeing perfection was not by the Levitical priesthood. The life and work of Jesus give one long and various utterance of this benediction. He the Minister of the sanctuary and true tabernacle which the Lord pitched, and not man. God's good will to the true Israel is expressed in no doubtful, grudging way in Jesus. All that Aaron said to the people in respect of temporal blessings, Jesus says to the spiritual seed of Abraham in respect of spiritual blessings.
II. THE ELEMENTS OF THE BENEDICTION.
1. As to the attitude of God.
(1) He blesses, which we may take to mean an expression of his favourable disposition, in the most general sense of the term. "Let it be an understood thing, O Israel, that God favours you." In the eyes not only of Israelites, but of other nations, it was a serious thing to be under the favour or frown of Deity. Favour meant the best of good, frown the worst of evil. Balak thought all his ends would be served if he could get Balaam only to curse the Israelites. Thus there would come on them in some mysterious but certain way an irresistible blight.
(2) He makes his face to shine. The sun may and does bless even when not shining, but shining it speaks for itself. The Lord is a sun as well as a shield, a sight that is sweet, and a pleasant thing for the eyes to behold. The face of Jesus shone as the sun upon the mount of transfiguration.
(3) He lifts up his countenance. What expressiveness there is in the face! The language of men s tongues was confounded at Babel, but the language of the countenance all Babel's confusion could not touch. The language of the face needs no interpreter. When we see the face of a fellow-man shining, and his countenance lifted on us, then we know he will help us if he can. Just so sure were the Israelites to be of God's interest in them. No intermediate voice was needed to maintain the reality of his good will. And we are to behold the glory of God in the face of Jesus. "He that hath seen me hath seen the Father." And he who has seen Jesus knows all the grace in those features, how his countenance is ever lifted on the unstable, wandering children of men.
2. As to the communications which God makes.
(1) He keeps his people. Security the first of blessings to those who have much to lose. The rich man had increase of goods, and built bigger barns, but the barns could not keep him against death. Perhaps it is worthy of note that in Matthew 6:1 is the warning to keep our treasures in heaven. Not until we come to Matthew 13:1 is the pearl of great price set before us. Insecurity was the mark of Eden. God's face shone, his countenance was lifted up on Adam and Eve, but he warned them there was danger in the midst of all their blessings. Perfect security belongs to the New Jerusalem. He who crept into Eden can never be found where entereth nothing that defileth or maketh a lie.
(2) He is gracious to them. He heaps on them tokens of his favour, just as one friend heaps presents on another. If we see one person enjoying a great number of gifts from another, we judge that he is regarded with special interest. There are gifts to the evil and the good, the common attendants of nature, but there are special gifts for God's own people. Saved from Egypt, they might have been turned loose in the wilderness, but instead they were guided through into the promised land.
(3) He gives peace. His lifted countenance and benignant eye speak reconciliation so soon as the atonement is offered and the fruits meet for repentance brought forth. If his people are at peace with him, in hearty and diligent obedience, what matter all other foes? God's benediction then, thus considered, appears suitable to man's needs, and perfectly definite. Our trust and expectation should agree with what is a benediction to us through Christ, as much as it was to the Israelites through Aaron.—Y.