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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Numbers 6:22–27. His three-level outline is real structure in the source text, so it is rendered as structure.
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," Co2 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.
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Summary
Numbers 6:22 serves as a foundational introductory verse, meticulously setting the stage for the profound and enduring Aaronic Blessing (Numbers 6:24-26). This concise yet potent declaration underscores the divine origin and authoritative nature of the words that follow, affirming that the blessing is not a human invention or priestly tradition, but a direct, sacred utterance from Yahweh Himself, communicated through His chosen mediator, Moses. It is a pivotal transition point, shifting the narrative from detailed legal instructions to a solemn, divinely ordained pronouncement of grace and peace, emphasizing God's active initiative in blessing His people.
Context
Literary Context
Numbers 6:22 marks a significant shift in the book of Numbers, acting as a crucial narrative pivot. The preceding verses (Numbers 6:1-21) meticulously detail the complex laws and rituals associated with the Nazirite vow, outlining the requirements, duration, and purification rites for individuals who consecrated themselves to the LORD. This section concludes with specific instructions for the Nazirite's offerings upon completion of the vow. Immediately following this, Numbers 6:22 introduces a new, distinct segment. The abrupt transition, signaled by the formulaic "And the LORD spake unto Moses, saying," indicates a fresh divine directive, moving from specific individual vows and their associated regulations to a communal, priestly blessing intended for the entire Israelite congregation. This strategic placement highlights the blessing as a divinely initiated act, distinct from human vows or obligations, and positions it as a capstone of God's ongoing provision and care for His people in the wilderness. It underscores that God's blessing is not earned through human effort but freely bestowed through His sovereign will.
Historical & Cultural Context
In the historical context of Israel's wilderness journey, divine communication was paramount for guidance, instruction, and the establishment and maintenance of the covenant relationship. Moses served as the preeminent mediator between God and Israel, a role repeatedly emphasized throughout the Pentateuch, as seen in passages like God speaking to Moses from the cloud in Exodus 19:9 and Moses's unique position as mediator at Sinai in Deuteronomy 5:5. The act of "speaking" by Yahweh to Moses was the established, authoritative channel for revelation, lending absolute and unquestionable authority to the subsequent commands or pronouncements. Culturally, blessings were vital in the ancient Near East, often conveying power, prosperity, and divine favor, frequently invoked by kings or priests. However, unlike human or pagan blessings, the Aaronic Blessing is explicitly rooted in the sovereign will and covenant faithfulness of Yahweh, delivered through His appointed priests. This verse thus reinforces the unique, covenantal relationship between God and Israel, where divine favor is not earned but bestowed through direct revelation and priestly intercession, essential for a people navigating a perilous wilderness and establishing their identity as God's chosen nation.
Key Themes
Numbers 6:22 contributes significantly to several overarching themes within the book of Numbers and the Pentateuch. Primarily, it emphasizes Divine Communication and Revelation, showcasing God's active engagement with His people by speaking directly to His chosen mediator. This highlights the theme of God's Initiative in Blessing, demonstrating that the subsequent priestly blessing originates solely from God's gracious heart and sovereign will, rather than human merit or invention. It also reinforces the crucial role of Mediation, with Moses serving as the indispensable conduit for divine truth and instruction, a pattern seen throughout the wilderness narratives, such as God's instructions for the tabernacle in Exodus 25:1-9. Furthermore, the verse subtly introduces the theme of Priestly Authority and Function, as the divine utterance is specifically given to Moses to be conveyed to Aaron and his sons, setting the stage for their unique role in ministering God's blessing to the people, as detailed in Numbers 6:23.
Exposition and Analysis
Key Word Analysis
This is the tetragrammaton (YHWH), the personal, covenant name of God. Derived from the root "to be," it signifies "the self-Existent or Eternal." Its use here is profoundly significant, emphasizing God's personal, relational, and covenantal involvement with Israel. The blessing that follows does not emanate from an impersonal deity or a generic divine power, but from the very God who entered into a covenant with Abraham, delivered Israel from Egypt, and established His abiding presence among them. It underscores His unwavering faithfulness and commitment to His people, ensuring the blessing's efficacy and divine backing.
This verb, in its wayyiqtol form (wayyĕdabber), means "to speak" or "to declare." While it can also imply "to arrange" or "to subdue," in this context, it signifies a direct, authoritative, and deliberate act of verbal communication. The wayyiqtol perfect consecutive tense indicates a sequential action, often marking a new, decisive event in the narrative. Here, it signals a fresh, direct, and authoritative divine utterance, emphasizing that God initiated this communication. It's not a response to a question or a continuation of a previous thought, but a deliberate, new command or instruction, imbuing the subsequent words with ultimate divine weight.
This primitive root, in its infinitive construct form (leʾmor), means "to say" and is used with great latitude to introduce direct speech. Its inclusion here is crucial as it indicates that the words which follow are the precise, verbatim utterance of the LORD Himself. Unlike other forms of communication, "saying" implies a direct quotation, reinforcing the unadulterated nature of the divine revelation. It ensures that the Aaronic Blessing is understood as God's own words, delivered through His trusted servant, Moses, and thus carries His full authority and intent.
Verse Breakdown
"¶ And the LORD spake"
This opening phrase immediately establishes the divine origin and ultimate authority of the subsequent message. The wayyiqtol verb "spake" (וַיְדַבֵּר, wayyĕdabber) indicates a new, direct, and decisive act of communication from God, marking a fresh divine initiative. The subject, "the LORD" (YHWH), emphasizes that this is the personal, covenant-keeping God of Israel who is initiating the communication, not a human or a lesser deity. This sets a tone of ultimate authority, sacredness, and covenantal faithfulness for what is about to be revealed. The paragraph marker (¶) in the KJV often signals a new paragraph or section, further highlighting this transition.
"unto Moses, saying,"
This clause specifies the recipient and the precise nature of the communication. Moses is God's chosen intermediary, the one through whom God consistently communicates His will, laws, and blessings to the people of Israel. This reinforces the legitimacy and authority of the message, as it comes through the established, divinely appointed channel. The word "saying" (לֵאמֹר, leʾmor) is a common Hebrew particle that introduces direct speech, indicating that the words which follow are the precise, verbatim utterance of the LORD Himself. This reinforces the directness and unadulterated nature of the divine revelation, ensuring that the Aaronic Blessing is understood as God's own words, delivered through His trusted servant, providing absolute certainty of its divine origin.
Literary Devices
Numbers 6:22 employs several key literary devices to underscore its significance. The most prominent is Formulaic Introduction, using the recurring phrase "And the LORD spake unto Moses, saying." This formula, prevalent throughout the Pentateuch (e.g., Exodus 6:10, Leviticus 1:1), serves as a clear signal to the reader that a new, authoritative divine revelation is about to be delivered. It acts as a powerful Transition Marker, shifting the narrative abruptly from the detailed laws of the Nazirite vow to the solemn pronouncement of the priestly blessing, indicating a new divine agenda. Furthermore, the verse functions as a Divine Speech Act, where God's words are not merely descriptive but performative; they bring about what they declare. By stating that the LORD "spake," the text imbues the subsequent blessing with ultimate divine power and efficacy. The use of God's personal, covenant name, YHWH, also adds a layer of Emphasis on the covenantal relationship and personal involvement of God in bestowing this blessing, highlighting His faithfulness and commitment to His people.
Theological and Thematic Connections
Numbers 6:22, though brief, is pregnant with theological significance. It fundamentally asserts the principle of divine revelation: God is not silent but actively communicates His will and blessing to humanity. This verse underscores the absolute authority of God's word, establishing that the subsequent Aaronic Blessing is not a human invention or a mere ritualistic incantation, but a direct, divinely ordained pronouncement. It highlights God's initiative in blessing His people, demonstrating His desire to impart favor, protection, and peace. Furthermore, it reinforces the critical role of mediation in God's relationship with humanity, with Moses serving as the conduit for divine truth, foreshadowing the ultimate mediator. The verse thus lays the groundwork for understanding all true blessing as originating solely from God's sovereign will and gracious heart, a truth echoed throughout Scripture regarding the source of all good things.
Reflection and Application
Numbers 6:22, in its concise declaration, offers profound insights for contemporary faith. It reminds us that our God is a speaking God, one who desires to communicate His truth, His will, and His blessings to us. In an age filled with noise and competing voices, this verse calls us to intentional listening—to prioritize hearing and heeding the divine voice as it is revealed in Scripture. Just as the Israelites were to receive the Aaronic Blessing as a direct word from Yahweh, we are to approach the Bible not merely as ancient literature or human wisdom, but as the God-breathed, authoritative, and living word that carries divine power and promise. This understanding fosters a deep trust in God's promises and a confident expectation of His blessing in our lives. It encourages us to seek His guidance in all things, knowing that He actively desires to lead, protect, and bring peace to His people. Our response should be one of reverent attention and obedient faith, allowing His words to shape our understanding, transform our hearts, and direct our paths, recognizing that true life and blessing flow from His divine utterance.
Questions for Reflection
FAQ
Why is this short verse so important?
Numbers 6:22 is crucial because it acts as the divine authorization for the Aaronic Blessing that follows. Without this introductory statement, the blessing might be perceived as merely a human priestly tradition or a culturally derived incantation. By declaring "And the LORD spake unto Moses, saying," the verse firmly roots the blessing in God's direct command and authority, establishing its sacredness, power, and efficacy. It transforms a potential human utterance into a divine pronouncement, ensuring its reception as a direct word from Yahweh Himself, intended for the well-being and flourishing of His people, thereby guaranteeing its divine backing and ultimate fulfillment.
How does God speak to us today, given that Moses is no longer alive?
While God no longer speaks to us through a direct, audible voice to a single mediator like Moses for new, foundational revelation, He continues to communicate with His people primarily through His inspired Word, the Bible. As 2 Timothy 3:16 states, "All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness." Through the Holy Spirit, God illuminates the Scriptures, applies His truth to our hearts, and guides our understanding. He also speaks through the faithful preaching of His Word, through prayer, through the counsel of wise believers within the community of faith, and through divine providence, though these are always to be discerned and tested against the unchanging truth of Scripture, which remains our primary and authoritative guide.
What is the significance of "the LORD" (YHWH) here instead of a more generic term for God?
The use of "the LORD" (YHWH) is highly significant because it refers to God's personal, covenantal name. This name, revealed to Moses at the burning bush in Exodus 3:14, signifies God's self-existence, His eternal faithfulness, and His unwavering commitment to His covenant with Israel. By using YHWH, the verse emphasizes that the blessing comes from the very God who delivered them from slavery, established a covenant with them at Sinai, and faithfully accompanies them through the wilderness. It underscores that the blessing is rooted in His unwavering character and His active, relational involvement with His people, ensuring that the promises of protection, favor, and peace are guaranteed by the immutable nature of the covenant-keeping God Himself.
Christ-Centered Fulfillment
Numbers 6:22, with its emphasis on divine speech through a chosen mediator, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. Just as "the LORD spake unto Moses" to deliver His authoritative word and blessing, God has now spoken most fully and definitively through His Son. Hebrews 1:1-2 declares, "In the past God spoke to our ancestors through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son." Jesus is the living Word of God made flesh (John 1:1, John 1:14), the perfect and complete revelation of God's character and will. Moses was a faithful servant in God's house, but Christ is the Son over God's house (Hebrews 3:5-6), possessing inherent divine authority. The Aaronic Blessing, initiated by divine command and mediated by priests, foreshadows the ultimate spiritual blessings that flow to humanity exclusively through Christ. He is not merely a messenger but the very source of all blessing, the one through whom "every spiritual blessing in the heavenly realms" is bestowed upon us (Ephesians 1:3). Through His atoning sacrifice and resurrection, Christ became the ultimate High Priest (Hebrews 4:14-16), securing for us the very peace, grace, and presence of God that the Aaronic Blessing invoked, fulfilling the promise that "the blessing of Abraham might come to the Gentiles through Christ Jesus" (Galatians 3:14). Thus, Numbers 6:22 points forward to the supreme act of divine communication and the ultimate, eternal source of all true blessing found in the person and redemptive work of Jesus Christ.